{"id":26481,"date":"2018-02-06T03:00:58","date_gmt":"2018-02-05T23:00:58","guid":{"rendered":"http:\/\/edebiyyat-az.com\/?p=26481"},"modified":"2018-02-06T08:52:14","modified_gmt":"2018-02-06T04:52:14","slug":"kadir-bayrak-bati-tefekkuru-ve-islam-tasavvufu","status":"publish","type":"post","link":"https:\/\/edebiyyat-az.com\/?p=26481","title":{"rendered":"Kadir BAYRAK.”Bat\u0131 tefekk\u00fcr\u00fc ve \u0130sl\u00e2m tasavvufu”"},"content":{"rendered":"

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

1.B\u00d6L\u00dcM: Bat\u0131 tefekk\u00fcr\u00fc<\/p>\n

\u00dcstad Necip Faz\u0131l\u2019\u0131n, takdim b\u00f6l\u00fcm\u00fcnde \u201c\u0130deolocya \u00d6rg\u00fcs\u00fc\u2019ne ba\u011fl\u0131 olarak benim en ba\u015fa al\u0131nmas\u0131 gereken verimlerimden\u201d dedi\u011fi eseri. \u0130lk kez 1982 y\u0131l\u0131nda kitap haline getirilmi\u015f. \u201cYeni \u0130sl\u00e2m gen\u00e7li\u011finin \u015fiddetle muhta\u00e7 bulundu\u011fu k\u00fclt\u00fcrde temel vazifesi g\u00f6rmesi\u201d amac\u0131yla kaleme al\u0131nan eser, 1982\u2019den 20 y\u0131l kadar \u00f6nce bir Ramazan ay\u0131nda \u00fc\u00e7 gece teravihten sahur vaktine kadar s\u00fcren konferans notlar\u0131n\u0131n derlenmi\u015f hali.<\/p>\n

\u201cK\u0131sa ve kal\u0131n hatlar\u0131yla Bat\u0131, ince ve mahrem \u00e7izgileriyle de Do\u011fu\u201dnun ele al\u0131nd\u0131\u011f\u0131 ve \u201cmuhta\u00e7 bulundu\u011fumuz tefekk\u00fcr cehdine mihenk te\u015fkil eden\u201d esere \u201cT\u00fcrkiye\u2019yi, \u0130sl\u00e2m \u00e2lemini ve b\u00fct\u00fcn insanl\u0131\u011f\u0131 kurtaracak sistemin \u00f6rg\u00fcs\u00fc lif lif\u201d yerle\u015ftirilmi\u015f.<\/p>\n

Eserin, esas mevzuya haz\u0131rl\u0131k anlam\u0131ndaki giri\u015f k\u0131sm\u0131nda, m\u00fccerret olarak \u201ckitap\u201d mefhumuna dikkat \u00e7ekiliyor; \u201cKitap, b\u00fcy\u00fck mesele! Dikkat ederseniz \u015earka, \u015eark\u0131n asl\u00ee rengini veren ve k\u00e2inat\u0131n tek m\u00fcmessili olan Allah Res\u00fbl\u00fc\u2019ne, her \u015feyi anlars\u0131n\u0131z: \u2018\u0130lmi kitapla kaydediniz, ba\u011flay\u0131n\u0131z!\u2019 buyuruyor\u2026 \u201cKitap, kitap, kitap!.. Ama evvel\u00e2 kitap, kitab\u0131n kitab\u0131 ve b\u00fct\u00fcn kitap mefhumunun ruhu olan Allah\u2019\u0131n Kad\u00eem Kitab\u0131\u2019ndan ders alarak kula d\u00fc\u015fen vazife, kitap hacminde \u00e7al\u0131\u015fmak\u2026 Gerisi hayl\u00e2zl\u0131k ve ba\u015f\u0131bo\u015fluk\u2026\u201d<\/p>\n

Bu b\u00f6l\u00fcmde \u00dcstad, Bat\u0131 d\u00fcnyas\u0131na ge\u00e7meden umum\u00ee olarak d\u0131\u015f cephesiyle tasavvufu g\u00f6steriyor. Bug\u00fcn de ayn\u0131yla var olduklar\u0131na \u015fahit oldu\u011fumuz, d\u0131\u015ftan ve sat\u0131h \u00fcst\u00fc be\u015f anlay\u0131\u015f t\u00fcr\u00fcn\u00fc tespit ediyor ve bu tespitlerden sonra bir tasavvuf tan\u0131m\u0131 yap\u0131yor ki harika. Her \u015feyin yerli yerine oturtuldu\u011fu bir tan\u0131m bu. Bat\u0131 tefekk\u00fcr\u00fcne ge\u00e7meden, \u201c\u015feriat ve akl\u0131n\u201d ele al\u0131nd\u0131\u011f\u0131 sayfalar\u0131 \u00f6zellikle bug\u00fcn\u00fcn gen\u00e7li\u011finin okumaya ve anlamaya ihtiyac\u0131 var. \u0130sl\u00e2m\u2019da ak\u0131l ne kadar vard\u0131r, tefsir meselesi, felsefe ve din kar\u015f\u0131la\u015ft\u0131rmas\u0131 bu b\u00f6l\u00fcmde cevab\u0131n\u0131 bulan konular.<\/p>\n

Eserin iki ana meselesinden biri olan Bat\u0131 medeniyeti, \u015fu \u015fekilde form\u00fclle\u015ftiriliyor: Yunan akl\u0131 + Roma nizam\u0131 + Hristiyanl\u0131k ahl\u00e2k ve hassasiyeti\u2026<\/p>\n

Bu b\u00f6l\u00fcmde, Avrupal\u0131n\u0131n, Yunan v\u00e2k\u0131as\u0131na \u201cmucize\u201d nazariyle bakt\u0131\u011f\u0131 tespiti \u00f6nemli. Bug\u00fcnk\u00fc Bat\u0131 yalan\u0131n\u0131n ilk kayna\u011f\u0131 olan eski Yunan mitolojisi, \u201cakl\u0131n, fikrin, vehmin, hayalin bile i\u00e7inden \u00e7\u0131kamayaca\u011f\u0131 girift bir plastisite, yani e\u015fyan\u0131n d\u0131\u015f kabart\u0131s\u0131, m\u00fc\u015fahhas bir zemin \u00fczerinde, bir d\u0131\u015f \u00e2lem r\u00fcyas\u0131\u201dd\u0131r. Yalan oldu\u011funu bilmesine ra\u011fmen \u201cEski Yunandan ald\u0131\u011f\u0131 bu plastik zeminden Avrupal\u0131 hi\u00e7bir zaman ayr\u0131lmam\u0131\u015ft\u0131r.\u201d Avrupal\u0131 yani Bat\u0131 d\u00fcnyas\u0131 bu sebeple \u201ci\u00e7 \u00e2leme\u201d yabanc\u0131 kal\u0131r.<\/p>\n

Mitolojiden sonra Yunan akl\u0131, e\u015fya ve tabiat\u0131n asl\u0131n\u0131 arad\u0131\u011f\u0131 mekteplerde boy g\u00f6stermi\u015ftir. Eserde, bu mektepler ve bu mekteplere mensup d\u00fc\u015f\u00fcn\u00fcrler isim isim yer al\u0131yor. \u0130yonya mektebi, Pisagor, Sofistler olduk\u00e7a detayl\u0131 bir \u015fekilde ele al\u0131nm\u0131\u015f. Bat\u0131 tefekk\u00fcr\u00fcnde ilk vahd\u00e2n\u00ee g\u00f6r\u00fc\u015f\u00fcn habercisi Sokrat, onun talebesi Eflatun yani Platon, Aristo da uzun uzun ele al\u0131nanlardan. Haklar\u0131ndaki tespit; \u201cBu \u00fc\u00e7\u00fc, hemen hemen maddenin \u00fc\u00e7 buudu gibi derinlik, uzunluk, geni\u015flik halinde b\u00fct\u00fcn Garp felsefesinin temeli\u2026 B\u00fct\u00fcn Bat\u0131 tefekk\u00fcr\u00fcn\u00fcn, us\u00fblc\u00fc, idealist ve maddeci olarak bunlardan birine irca\u0131 kabildir.\u201d<\/p>\n

Cevr ve cefaya tahamm\u00fcl ahl\u00e2k\u0131n\u0131n kurucusu Zenon, ruh\u00ee safaya ve ne\u015feye, \u015fevke varman\u0131n ahl\u00e2k\u0131 yolunda giden Epik\u00fcr ve \u201chakikati insan bulamaz, hakikat bulunur \u015fey de\u011fildir\u201d diyerek b\u00fct\u00fcn bu fikir yollar\u0131 \u00e7\u0131kmaz sokakt\u0131r diyen Piron, ruh emrindeki b\u00fcy\u00fck akl\u0131 bulamayan Yunan unsurunun di\u011fer par\u00e7alar\u0131\u2026<\/p>\n

Roma\u2026 Yunan\u2019dan fark\u0131, onun k\u00fclt\u00fcr\u00fcne ba\u011fl\u0131 olmakla birlikte ferdden \u00e7ok cemiyetin \u00f6ne \u00e7\u0131kmas\u0131. Bu sebeple Roma\u2019da abide \u00e7ap\u0131nda fertler yok.<\/p>\n

Eserin bu b\u00f6l\u00fcm\u00fcnde, tasavvufun \u0130skenderiye Mektebi\u2019nden al\u0131nd\u0131\u011f\u0131 iftiras\u0131na tafsilatl\u0131 bir \u015fekilde cevap veriyor \u00dcstad.<\/p>\n

Bat\u0131 medeniyetinin \u00fc\u00e7\u00fcnc\u00fc unsuru, Hristiyanl\u0131k hakk\u0131nda tespiti; \u201c\u015eu Avrupal\u0131 bir nevi zek\u00e2 i\u00e7inde ne muhte\u015fem ahmakt\u0131r! Babas\u0131z \u00e7ocuk olmas\u0131n\u0131 muhal g\u00f6r\u00fcr de, din ona bu muhali kabul ettirince bu defa muhallerin muhaline ka\u00e7ar; yani Allah\u2019\u0131 baba kabul eder. Ve babas\u0131z yarat\u0131ld\u0131\u011f\u0131n\u0131 kabul etti\u011fi \u00c2dem peygamber hakk\u0131nda b\u00f6yle d\u00fc\u015f\u00fcnmez.\u201d<\/p>\n

Hz. \u0130sa\u2019dan sonra gelen oniki havari, havariler aras\u0131nda \u00f6ne \u00e7\u0131kanlar, orta\u00e7a\u011f dehlizinden r\u00f6nesansa k\u0131vr\u0131lan zaman dilimi s\u0131rayla ele al\u0131nm\u0131\u015f. Bat\u0131 medeniyetinin yeniden do\u011fu\u015fu r\u00f6nesans mevzuuna eserde bir hayli yer verilmi\u015f. H\u00fcmanistler, d\u00fcnyan\u0131n d\u00f6nd\u00fc\u011f\u00fcn\u00fc ve g\u00fcne\u015f sistemini ortaya koyan Kopernik, \u201cG\u00fcne\u015f Beldesi\u201d isimli eserin sahibi Kampenalla, Alman Protestanl\u0131\u011f\u0131n\u0131n kurucusu Marten Luter, Mikelanj, Leonardo Davin\u00e7i \u00fczerine dikkat \u00e7ekiliyor. Bu esnada medeniyetimizin zirve noktas\u0131nda olmam\u0131za ra\u011fmen madde kudretimizin yan\u0131na ruh g\u00fcc\u00fcm\u00fcz\u00fc katamay\u0131\u015f\u0131m\u0131za ve r\u00f6nesans\u0131n a\u00e7t\u0131\u011f\u0131 kap\u0131dan i\u00e7eriye girip Bat\u0131\u2019y\u0131 ruh yolundan fethedemeyi\u015fimize dair tespite kat\u0131lmamak m\u00fcmk\u00fcn de\u011fil.<\/p>\n

17. as\u0131r sonras\u0131 Bat\u0131 d\u00fcnyas\u0131nda \u0130ngilizlerin \u015fairleri \u015eekspir hakk\u0131ndaki kanaatleri m\u00fchim; \u201cbize m\u00fcstemlekelerinizden mi \u015eekspir\u2019den mi vazge\u00e7ersiniz diye sorsalar teredd\u00fcts\u00fcz verece\u011fimiz cevap \u015fudur: B\u00fct\u00fcn m\u00fcstemlekeleri<\/p>\n

mizi feda ederiz de \u015eekspir\u2019den vazge\u00e7meyiz!\u201d<\/p>\n

\u201cHaydi ben i\u015fledi\u011fim fiili i\u015flemekte veya i\u015flememekte h\u00fcr olay\u0131m, fakat acaba istedi\u011fimi istemekte h\u00fcr m\u00fcy\u00fcm?\u201d Ke\u015fke hak kutbunda s\u00f6ylenseydi dedirten bu s\u00f6z\u00fcn sahibi de 17. As\u0131r ba\u015f\u0131nda din\u00ee rasyonalizmin m\u00fcdafii Hollandal\u0131 Spinoza.<\/p>\n

Maraz\u00ee zeka Paskal\u2019\u0131n m\u00fccerret ak\u0131lla vard\u0131\u011f\u0131 son nokta; \u201cbana Allah gerek; filozoflar\u0131n anlad\u0131\u011f\u0131 m\u00e2n\u00e2da de\u011fil, haberini peygamberlerin getirdi\u011fi Allah\u2026\u201d Yapayaln\u0131z \u00f6l\u00fcr\u00fcz diyen Paskal ba\u015fl\u0131yor saymaya \u201cHz. \u0130brahim, Hz. Musa, Hz. \u0130sa\u2019n\u0131n haber getirdi\u011fi\u2026\u201d Orada kal\u0131yor\u2026<\/p>\n

Yaz\u0131n\u0131n s\u0131n\u0131r\u0131n\u0131 zorlamamak i\u00e7in eserde derin ruh tahlilleri yap\u0131lan ve 18. As\u0131r\u2019da \u00f6ne \u00e7\u0131km\u0131\u015f Frans\u0131z d\u00fc\u015f\u00fcn\u00fcr Volter, cihan \u00e7ap\u0131nda bir filozof olarak vas\u0131fland\u0131r\u0131lan Alman Kant, Ansiklopediciler ve Didero\u2019yu ismen zikretmekle yetinelim.<\/p>\n

\u00dcstad\u2019\u0131n as\u0131rlar\u0131n en m\u00e2n\u00e2l\u0131s\u0131 ve verimlisi olarak nitelendirdi\u011fi 19. As\u0131r\u2019da Almanya, fikr\u00ee anlamda \u00f6ne \u00e7\u0131k\u0131yor. Burada ele al\u0131nan d\u00fc\u015f\u00fcn\u00fcrler de yine sadece isimleriyle Hegel, \u015eopenhavr, etkileri ilerleyen zamanlarda g\u00f6r\u00fclecek ve \u00e7ok konu\u015fulacak Engels, Marks. \u00c7a\u011fda\u015flar\u0131 Frans\u0131z Og\u00fcst Komt, \u0130ngiliz Hium. Eserde Marks ve Engels\u2019e ayr\u0131 ve detayl\u0131 bir bahis a\u00e7\u0131ld\u0131\u011f\u0131n\u0131 tahmin etmek zor de\u011fil. Onlar hakk\u0131ndaki h\u00fck\u00fcm \u201cBunca giriftten ve derinli\u011fine dalma gayretinden sonra materyalizm ve kom\u00fcnizm d\u00fcnyas\u0131 kadar s\u0131\u011f ve yavan bir \u00e2lem hayal edilemezdi.\u201d<\/p>\n

D\u00fcrkaym ve onun apar\u0131c\u0131s\u0131 Ziya G\u00f6kalp. \u0130lkinde yanl\u0131\u015f da olsa bir fikri nefsine mal etmek, \u00e7ilesini ya\u015famak di\u011ferindeyse haz\u0131ra konmak var. Fikir tarihimizin anahtar \u015fahsiyetlerinden G\u00f6kalp\u2019e Bat\u0131 tefekk\u00fcr\u00fc ele al\u0131n\u0131rken yer verilmi\u015f ve onun hakk\u0131ndaki kesin kanaat \u00dcstad\u2019\u0131n di\u011fer eserlerine b\u0131rak\u0131lm\u0131\u015f.<\/p>\n

Tek\u00e2m\u00fcl felsefesinin kurucusu \u0130ngiliz Herbert Spenser\u2019e de\u011finilirken onun anlay\u0131\u015f\u0131yla tasavvuf kar\u015f\u0131la\u015ft\u0131r\u0131lm\u0131\u015f ve \u015fahs\u0131nda temsil etti\u011fi Bat\u0131 d\u00fc\u015f\u00fcncesinin tasavvuf yan\u0131nda deryaya nisbetle bir y\u00fcks\u00fckl\u00fck su oldu\u011funa vurgu yap\u0131lm\u0131\u015f. \u0130nsan\u0131n maymundan geldi\u011fi nazariyesinin sahibi Darvin hakk\u0131nda k\u0131sa de\u011ferlendirme, filozof olmad\u0131\u011f\u0131 ve komik adam tespiti. Ona cevap tasavvuf bahsinde.<\/p>\n

20. Asra devrolan bunal\u0131m\u0131 haber verici bir ba\u015fka tespit, 19. Asr\u0131n pek \u00e7ok maraz\u00ee dehas\u0131n\u0131n frengi hastas\u0131 oldu\u011fu y\u00f6n\u00fcnde. Ni\u00e7e, Bodler, Mopasan vs\u2026 Kimler ve neler, kimlere ve nelere vesile oluyor. Bunlardan Ni\u00e7e Almanya\u2019da b\u00fcy\u00fck bir ruh\u00ee zemin bulmu\u015ftur. Ni\u00e7e olmasa Haydeger, Haydeger olmasa Hitler olmazd\u0131. Bu arada Amerika da kurulu\u015funu tamamlam\u0131\u015ft\u0131r. Amerikal\u0131 ve Moskof kar\u015f\u0131la\u015ft\u0131rmas\u0131, ortak yanlar\u0131 ikisi de dediklerinin tersine hayat s\u00fcren milletler. Kafas\u0131yla materyalist, hayat\u0131yla mistik Moskof\u2019a kar\u015f\u0131l\u0131k, kafas\u0131yla anti materyalist, hayat\u0131yla materyalist Amerikal\u0131\u2026<\/p>\n

Bat\u0131 tefekk\u00fcr\u00fcn\u00fcn ruh h\u00e2kimiyetini elden ka\u00e7\u0131rd\u0131\u011f\u0131 zaman dilimi, 20. As\u0131r. Bunun habercisi iki \u015fair; Bodler ve Rembo. \u201cEn k\u00fc\u00e7\u00fck bir te\u015fbih yapsam \u00e7\u0131ld\u0131raca\u011f\u0131m, o hale geldim\u201d diyen Rembo\u2019nun son s\u00f6z\u00fc ise \u201cAllah Kerim\u201d\u2026 Bunlar s\u0131n\u0131ra gelip o ince s\u0131n\u0131r\u0131 a\u015famay\u0131p giden de\u011ferler. Bu asr\u0131n ruh\u00e7u cereyan\u0131n\u0131 temsil eden Blondel ve ayn\u0131 anlay\u0131\u015f\u0131n y\u0131k\u0131c\u0131s\u0131 da Froyd. Ard\u0131ndan gelen Lenin. Bu kadar filozoflar\u0131n aras\u0131nda bir aksiyon adam\u0131 olan Lenin\u2019e yer veriliyor eserde. Kitaptan \u00f6\u011freniyoruz ki Lenin\u2019in de bu isimlerle an\u0131lmay\u0131 hak edecek eserleri mevcut. Marks, Engels ve Lenin; bat\u0131la inan\u0131\u015f\u0131n e\u015fsiz m\u00fcmessilleri, dava ahl\u00e2k\u0131nda da ayn\u0131 seviye. Bu asr\u0131n ruh\u00e7u filozoflar\u0131ndan Bergson. Me\u015fhur s\u00f6z\u00fc \u201cakla d\u00fc\u015fen en b\u00fcy\u00fck hamle, kendi kendisini ink\u00e2r, kendi eliyle intihard\u0131r!\u201d Bergson, \u201cG\u00fclmek\u201d isimli kitab\u0131nda \u015earlo\u2019yu ele alm\u0131\u015ft\u0131r. Lenin\u2019in s\u00f6z\u00fc \u201cben bir adama hayran\u0131m, o da \u015earlo\u2019dur.\u201d Eser sahibinin \u015earlo\u2019yla ilgili h\u00fckm\u00fc \u201c20. Asr\u0131n hakikatte darmada\u011f\u0131n olmu\u015f k\u0131ymetleriyle alay etmeyi en iyi bilen adamd\u0131r. Ve tamamen a\u011flat\u0131c\u0131, d\u00fc\u015f\u00fcnd\u00fcr\u00fcc\u00fc, bir planda\u2026 G\u00fcld\u00fcr\u00fc gibi g\u00f6r\u00fcnse de\u2026\u201d Vahdet-i V\u00fccud gibi bir\u00e7ok tecrit ve te\u015fhisi fizikle do\u011frular gibi bir merhale a\u00e7an Ayn\u015ftayn. Birinci D\u00fcnya Harbi ve birinci b\u00f6l\u00fcm\u00fcn k\u0131sa \u00f6zet ve h\u00fckm\u00fc:<\/p>\n

\u201cBat\u0131 tefekk\u00fcr\u00fc, maddeye aksetmi\u015f ak\u0131lla harikalar do\u011furdu\u011fu, ayn\u0131 ak\u0131lla da akl\u0131 k\u0131racak kadar ileri gitti\u011fi halde ruh feyzine, yani nura \u00e7\u0131kamayan, e\u015fya ve hadiselere insan ruhunda tahakk\u00fcm \u00f6l\u00e7\u00fcs\u00fcn\u00fc kuramayan, neticede ruhu \u00f6ks\u00fcz b\u0131rakan ve bu eksi\u011fini daima hissedip ke\u015fiflerinin oyuncaklar\u0131yla teselliye eremeyen, muazzam bir madde bonmar\u015fesi ve plastik in\u015fadan ibaret\u2026 \u0130\u00e7inde sultan\u0131 olmayan saray\u2026\u201d<\/p>\n

2.B\u00d6L\u00dcM: \u0130sl\u00e2m Tasavvufu<\/p>\n

Yolun b\u00fcy\u00fcklerinin tasavvuf tarifleriyle ba\u015fl\u0131yor ikinci b\u00f6l\u00fcm. Tasavvuf isminin kayna\u011f\u0131na ait fikirlerle devam ediyor. \u201cD\u00fcnyan\u0131n safas\u0131 gitti, kederi bak\u00ee kald\u0131.\u201d Hadisi \u00fczerinde tefekk\u00fcr edilmi\u015f. Tasavvuf; \u201cinsan\u0131n i\u00e7 memuriyeti, olu\u015f gayesi. Ve niha\u00ee olu\u015fu. Kullu\u011fu bitirip \u0130l\u00e2h\u00ee huzura ermek ve Allah\u2019\u0131 bulmak davas\u0131\u2026\u201d O\u2019nun (sav) ruh emaneti, bat\u0131n\u0131, \u00f6z\u00fc\u2026 \u015eeriat Res\u00fbl\u2019\u00fcn zahiri, tasavvuf ise b\u00e2t\u0131n\u0131\u2026 \u015eeriat umum\u00ee, tasavvuf husus\u00ee\u2026<\/p>\n

Tasavvufu anlama yolunda bir Kuts\u00ee Hadis: \u201cBen insan\u0131n en b\u00fcy\u00fck s\u0131rr\u0131y\u0131m ve insan benim en b\u00fcy\u00fck s\u0131rr\u0131m.\u201d<\/p>\n

Yine anlamaya basamak olmas\u0131 i\u00e7in ele al\u0131nan olaylar ve \u015fahsiyetler\u2026 Her biri ayr\u0131 ayr\u0131 yaz\u0131, kitap konusu ama birka\u00e7 kelimeyle de\u011finip ge\u00e7mek mecburiyetindeyiz. Mira\u00e7 hadisesi. K\u00e2be\u2019den Mescid-i Aksa\u2019ya kadar olan k\u0131sm\u0131na inanmamak Kur\u2019\u00e2n nass\u0131 oldu\u011fu i\u00e7in k\u00fcf\u00fcr, di\u011fer taraf\u0131na inanmamak iman de\u011fil\u2026 Hz. Ebubekir\u2019in \u201cO s\u00f6ylediyse, do\u011frudur.\u201d teslimiyeti. Onun sahabetini ink\u00e2r da k\u00fcf\u00fcr. Hicret ve yol arkada\u015fl\u0131\u011f\u0131, Sevr ma\u011faras\u0131 ve orada ya\u015fananlar\u2026 \u201cCihad-\u0131 asgardan cihad-\u0131 ekbere gidiyoruz\u201d hadisi. Nefse kar\u015f\u0131 cihad.<\/p>\n

Vel\u00e2yet mevzuu. Velilerin b\u00fcy\u00fcklerinden, Yemenli \u00dcveys-el Karan\u00ee, halk a\u011fz\u0131yla Veysel Karani. Allah Res\u00fbl\u00fc\u2019n\u00fc g\u00f6remedi. \u00c7\u00fcnk\u00fc anne s\u00f6z\u00fc dinledi, onu k\u0131ramad\u0131. \u00d6l\u00e7\u00fc; velinin en b\u00fcy\u00fc\u011f\u00fc, sahabinin en k\u00fc\u00e7\u00fc\u011f\u00fcn\u00fcn at\u0131n\u0131n burnundaki toz bile de\u011fil\u2026<\/p>\n

Bir incelik\u2026 Neb\u00eenin vel\u00e2yeti neb\u00eeli\u011finden \u00fcst\u00fcn m\u00fc, de\u011fil mi? \u0130mam-\u0131 Rabban\u00ee Hazretleri meseleyi \u00e7\u00f6zer; neb\u00eeli\u011fi vel\u00e2yetinden \u00fcst\u00fcnd\u00fcr. Hz. Ebubekir\u2019in b\u00fcy\u00fckl\u00fc\u011f\u00fc de n\u00fcb\u00fcvvet makam\u0131na s\u0131ddikiyetle ba\u011fl\u0131 olmas\u0131ndan, bu sebeple \u201cS\u0131dd\u00eek-i Ekber\u201d\u2026<\/p>\n

Hicr\u00ee ikinci as\u0131r sonlar\u0131na kadar m\u00fcessesele\u015fen yaln\u0131z \u015feriat, tasavvufta m\u00fcessesele\u015fme g\u00f6r\u00fclm\u00fcyor. Zira o i\u00e7 b\u00fcnye esrar\u0131d\u0131r ve gizli seyreden bir ruh halinde devam ediyor. \u0130lk mutasavv\u0131f Ebu Ha\u015fim es-Sofi. \u015eaml\u0131 ve sofi l\u00e2kab\u0131n\u0131 ilk ta\u015f\u0131yan. Me\u015fhur m\u00fc\u00e7tehitlerden S\u00fcfyan-\u0131 Sevri\u2019nin \u00e7a\u011fda\u015f\u0131. S\u00fcfyan diyor ki: \u201cEbu Ha\u015fim olmasayd\u0131 ben Rabban\u00ee incelikleri anlayamazd\u0131m. Yani okudu\u011fum \u015feriat\u0131n ruhunu… Ve tasavvuf nedir bilemezdim.\u201d Ebu Ha\u015fim\u2019den sonra a\u00e7\u0131k tarikat isimleri olmaks\u0131z\u0131n kollar da\u011f\u0131l\u0131yor. Ebu Ha\u015fim\u2019le S\u00fcfyan aras\u0131ndaki sevginin benzeri \u0130mam-\u0131 \u00c2zam ile Maruf-u Kerh\u00ee aras\u0131nda\u2026 Ebu Hanife, b\u00fcy\u00fck mezhep imam\u0131. Maruf-u Kerh\u00ee de b\u00fcy\u00fck bir vel\u00ee. Derler ki, Maruf-u Kerh\u00ee olmasayd\u0131 \u0130mam-\u0131 \u00c2zam olmazd\u0131! Ebu Hanife\u2019nin \u0130brahim Ethem hakk\u0131ndaki s\u00f6z\u00fc ne m\u00fcthi\u015f, ne derin: \u201cO Allah\u2019\u0131n zatiyle me\u015fgul\u2026 Biz ise O\u2019na ait ilimlerin dedikodusuyla\u2026\u201d<\/p>\n

Ruh ve nefs\u2026 Ruh, Bat\u0131\u2019n\u0131n da bildi\u011fi bir kelime ama nefs diye bir kelimeye d\u00fcnyada hi\u00e7bir lisan m\u00e2lik de\u011fildir. Sadece Arap\u00e7a\u2019da. Nefs, ruhun antitezi, z\u0131t kutbu olarak insana verilmi\u015f bir l\u00e2tife. Nefs ve ruh iki varl\u0131k halinde kalbin hakikatini terkip ediyor. Dava, nefsi ruha inkil\u00e2p ettirmek, \u00f6ld\u00fcrmek de\u011fil. \u201cB\u00fct\u00fcn nefsler \u00f6l\u00fcm\u00fc tadacakt\u0131r. Tadmak ayr\u0131, \u00f6lmek ayr\u0131. Ruh demiyor. B\u00fct\u00fcn nefsler\u2026 \u00c7\u00fcnk\u00fc \u00f6l\u00fcmden \u00f6d\u00fc patlayan nefstir. Ruh \u00e2m\u00e2dedir, kurtulmaya\u2026\u201d<\/p>\n

Ahl\u00e2k\u2026 Hadis: \u201cBen ahl\u00e2k\u00ee mek\u00e2rimi (keremleri) tamamlamak \u00fczere geldim!\u201d<\/p>\n

Ahl\u00e2k b\u00fcy\u00fck dava\u2026 Ruhun t\u00e2bi oldu\u011fu fikir etraf\u0131nda form kazanmas\u0131\u2026 Eserde ahl\u00e2k mevzuunda pek \u00e7ok vel\u00eenin hayat\u0131ndan hepsi birbirinden etkileyici \u00f6rnekler verilmi\u015f. Biz biriyle yetinmek zorunday\u0131z. \u0130ki vel\u00ee aras\u0131ndaki diyalog:<\/p>\n

\u2013\u015e\u00fck\u00fcr mevzuunda ne yapars\u0131n\u0131z?<\/p>\n

\u2013Bulunca \u015f\u00fckrederiz, bulamay\u0131nca sabrederiz.<\/p>\n

\u2013Horasan\u2019\u0131n k\u00f6pekleri de b\u00f6yle yapar!<\/p>\n

\u2013Ya siz ne yapars\u0131n\u0131z?<\/p>\n

\u2013Bulunca da\u011f\u0131t\u0131r\u0131z, bulamay\u0131nca \u015f\u00fckrederiz!..<\/p>\n

M\u00fcrid\u2026 \u0130radesini teslim eden. Murada talip olan. Vas\u0131flar\u0131; irade, istikamet, edep, vakit\u2026 Zaman nedir sorusuna verilen en g\u00fczel cevab\u0131 eserde buluyoruz. Mazi, bir k\u00fcl y\u0131\u011f\u0131n\u0131d\u0131r. \u0130stikbal ise bir kuruntu. Bir tek \u201chal\u201d vard\u0131r. Yani dem bu demdir. Bir vel\u00eeden nakil; gafil halk tembelli\u011finden bir laf eder, yar\u0131n olsa da bir i\u015f i\u015flesem\u2026 Bilmez ki, bug\u00fcn, d\u00fcnk\u00fc g\u00fcn\u00fcn yar\u0131n\u0131d\u0131r. Bug\u00fcn ne i\u015flemi\u015ftir ki, yar\u0131n ne i\u015fleye?.. Edep; hududa riayet, en b\u00fcy\u00fck edep \u0130l\u00e2h\u00ee hududu muhafaza etmek\u2026 Din, edepten ibarettir.<\/p>\n

M\u00fcridin d\u0131\u015f rejimine ait \u00f6zellikler; az yemek, az uyumak, az konu\u015fmak, devaml\u0131 zikir halinde bulunmak ve fikir tamaml\u0131\u011f\u0131nda olmak\u2026 Zikir, Allah ismini yadetmek, ismin derinli\u011fi i\u00e7inde kaybolarak, eriyerek anmak. Zikir, b\u00fct\u00fcn tarikatlar\u0131n ana sermayesi oldu\u011funa g\u00f6re onlar\u0131 birbirlerinden ay\u0131ran, zikir \u00e7e\u015fidi. Yani gizli veya sesli olmas\u0131. Allah Res\u00fbl\u00fc\u2019n\u00fcn emaneti iki b\u00fcy\u00fck sahabe koluyla gelir; Hz. Ebubekir kolu gizli zikir, Hz. Ali yolu a\u00e7\u0131k zikirle maruftur. \u00d6l\u00e7\u00fc; \u201czikri bir nevi harhara, sadece g\u0131rtlaktan \u00e7\u0131kan bir ses haline getiren ve \u00f6ld\u00fcren insanlar\u0131n zikrinden bir \u015fey beklemeyin!\u201d<\/p>\n

R\u00e2b\u0131ta\u2026 M\u00fcr\u015fitte erimek. Bizim aciz kalemimizle anlatamayaca\u011f\u0131m\u0131z bu ince s\u0131rr\u0131 eserden okumak \u015fart. Tasavvufu reddedenler, ona burun k\u0131v\u0131ranlar\u0131n ise mutlaka okumalar\u0131 gerekiyor. Yine ayn\u0131 \u015fekilde keramet bahsi de ancak eserden okunarak anla\u015f\u0131labilecek mevzulardan. Keramet sahibi b\u00fcy\u00fckler i\u00e7in en b\u00fcy\u00fck edebin bu hale geldikten sonra, s\u0131ms\u0131k\u0131 \u015feraite yap\u0131\u015fmak oldu\u011funu, en b\u00fcy\u00fck kerametin de onu kapamak, \u00f6rtmek oldu\u011funu ve kerametin ancak \u0130lah\u00ee emirle izhar edildi\u011fini belirtmekle yetinelim.<\/p>\n

A\u015fk mevzuu\u2026 Davalar\u0131n davas\u0131. Bir vel\u00eenin a\u015fktan bahsedi\u015fi, k\u00fc\u00e7\u00fck bir ku\u015fun gelip gagas\u0131n\u0131 eline vurmas\u0131, gagas\u0131ndan s\u0131zan incecik kanla \u00f6l\u00fcp kalmas\u0131. Bu hadiseden sonra s\u00f6ylenen s\u00f6z: A\u015fka ait kelimelerin cemata, nebata ve hayvana tesiri vard\u0131r da gafil insana yok!..<\/p>\n

Vahdet-i v\u00fccut meselesi. Sadece ismini yaz\u0131p detaylar\u0131 i\u00e7in yine eseri i\u015faret edelim. Muhiddin-i Arab\u00ee Hazretleriyle ikinci bin y\u0131l\u0131n yenileyicisi \u0130mam-\u0131 Rabban\u00ee Hazretlerinin vahdet-i v\u00fccut anlay\u0131\u015flar\u0131 eserde ele al\u0131nm\u0131\u015fsa da bunlar\u0131n k\u00fcnh\u00fcne varman\u0131n her babayi\u011fidin harc\u0131 olmad\u0131\u011f\u0131n\u0131 kaydedelim.<\/p>\n

Eserde \u0131srarla hakikat ilminin \u015feriate ayk\u0131r\u0131 olamayaca\u011f\u0131 hususu \u00fczerinde durulmu\u015f. Mihenk ta\u015f\u0131, \u015feriat\u2026 \u0130mam-\u0131 Gazali Hazretleri\u2019nin onu \u201cH\u00fcccet-\u00fcl \u0130sl\u00e2m\u201d yapan fikir \u00e7ilesi, eser sahibi de benzer \u00e7ileyi ya\u015fad\u0131\u011f\u0131ndan ilk a\u011f\u0131zdan anlat\u0131l\u0131r gibi kaleme al\u0131nm\u0131\u015f. \u0130mam-\u0131 Gazal\u00ee\u2019nin akl\u0131n hilelerine dair tespiti: Bir k\u00e2hin size filan g\u00fcn ye\u015fil renk elbise giyme, giyersen ba\u015f\u0131na bir kaza gelir dese, ona inanmazs\u0131n\u0131z ama yine de dedi\u011fini yapars\u0131n\u0131z. \u0130nand\u0131\u011f\u0131n\u0131z peygamber \u015funu \u015f\u00f6yle yap dese ni\u00e7in diye sorarsan\u0131z\u2026 Eser sahibinin onun hakk\u0131ndaki h\u00fckm\u00fc \u201cK\u00fclt\u00fcr\u00fcm\u00fczde \u0130mam-\u0131 Gazal\u00ee gibi bir b\u00fcy\u00fck varken baz\u0131 meselelerde onu unutarak d\u00fc\u015ft\u00fc\u011f\u00fcm\u00fcz buhranlar\u0131 izah g\u00fc\u00e7t\u00fcr!\u201d<\/p>\n

Bir \u00fcst paragrafta da belirtti\u011fimiz \u00fczere \u00dcstad, bahsin konusu tasavvuf olmas\u0131na ra\u011fmen \u015feriate o kadar \u00e7ok vurgu yap\u0131yor ki eserin namaz, zek\u00e2t, oru\u00e7, hacc gibi \u015feriat emirlerini \u00f6zendirmek i\u00e7in kaleme al\u0131nd\u0131\u011f\u0131 zannedilebilir. Faizin haraml\u0131\u011f\u0131, \u0130sl\u00e2m ahl\u00e2k ve terbiyesi, nezaket, zarafet\u2026 B\u00fct\u00fcn bunlar o kap\u0131ya gelenin i\u00e7eriye girerken \u00fcst\u00fcnde ta\u015f\u0131mas\u0131 gereken \u00f6zellikler. Eserden bir anekdot:<\/p>\n

\u201cAlman \u00fcniversitelerinin birinden mezun \u015f\u00f6hretli bir adam hakk\u0131nda \u2018art\u0131k yola geldi, \u015f\u00f6yle m\u00fcmin\u201d dediler. Bir g\u00fcn vapurda ona rastlad\u0131m.<\/p>\n

\u2013Nas\u0131ls\u0131n iyi misin?<\/p>\n

\u2013\u0130yiyim.<\/p>\n

\u2013Namaz\u0131n ne \u00e2lemde?<\/p>\n

\u2013Ben namaz k\u0131lmam zikrederim!<\/p>\n

\u2013Sen zikretmiyorsun bir tak\u0131m sesler \u00e7\u0131kar\u0131yorsun karn\u0131ndan demek\u2026<\/p>\n

\u00dcstad kitab\u0131n\u0131n son k\u0131s\u0131mlar\u0131nda, pek \u00e7ok eserinde yapt\u0131\u011f\u0131 bir muhasebeye yer veriyor. Bat\u0131 ve Do\u011fu muvazenesi. Biri \u00f6b\u00fcr\u00fcnde tamamlanacak iki d\u00fcnyan\u0131n terkibi\u2026 Ve bizdeki eksi\u011fe vurgu yap\u0131yor; b\u00fcy\u00fck m\u00fctefekkir eksikli\u011fi.<\/p>\n

Topyek\u00fbn eserin neticesi: <\/p>\n

\u201cBat\u0131n\u0131n, b\u00fct\u00fcn eserini s\u0131f\u0131ra indirici eksi\u011fi ruh, as\u0131l olarak Do\u011fuda; ahiretin tarlas\u0131 olan d\u00fcnya fethine memur ak\u0131l da Bat\u0131da\u2026 Bu iki kutbu birle\u015ftirip bir ark l\u00e2mbas\u0131 parlay\u0131\u015f\u0131na v\u00fccut vermeden, ya\u015fanmaya de\u011fer hayat\u0131n s\u0131rr\u0131 ele ge\u00e7irilemeyecektir\u2026”<\/p>\n

M\u0259nb\u0259: http:\/\/www.kardelendergisi.com<\/p>\n","protected":false},"excerpt":{"rendered":"

1.B\u00d6L\u00dcM: Bat\u0131 tefekk\u00fcr\u00fc \u00dcstad Necip Faz\u0131l\u2019\u0131n, takdim b\u00f6l\u00fcm\u00fcnde \u201c\u0130deolocya \u00d6rg\u00fcs\u00fc\u2019ne ba\u011fl\u0131 olarak benim en ba\u015fa al\u0131nmas\u0131 gereken verimlerimden\u201d dedi\u011fi eseri. \u0130lk kez 1982 y\u0131l\u0131nda kitap haline getirilmi\u015f. \u201cYeni \u0130sl\u00e2m gen\u00e7li\u011finin \u015fiddetle muhta\u00e7 bulundu\u011fu k\u00fclt\u00fcrde temel vazifesi g\u00f6rmesi\u201d amac\u0131yla kaleme al\u0131nan eser, 1982\u2019den 20 y\u0131l kadar \u00f6nce bir Ramazan ay\u0131nda \u00fc\u00e7 gece teravihten sahur vaktine kadar […]<\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[42,43,7],"tags":[],"class_list":["post-26481","post","type-post","status-publish","format-standard","hentry","category-kardelendergisi","category-turkxalqlaridbiyyati","category-turkiy-dbiyyati"],"_links":{"self":[{"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/posts\/26481","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=26481"}],"version-history":[{"count":3,"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/posts\/26481\/revisions"}],"predecessor-version":[{"id":26494,"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/posts\/26481\/revisions\/26494"}],"wp:attachment":[{"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=26481"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=26481"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=26481"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}