18.10.2005<\/p>\n
BU SORUNUN bug\u00fcn gerek ekser tasavvuf ehli, gerek tasavvufun yak\u0131n\u0131nda durmayanlar taraf\u0131ndan verilen cevab\u0131 belli: Evet, tasavvuf yolu, bir a\u015fk yoludur. Tasavvuf, niha\u00ee mertebe olarak, insan\u0131 \u2018a\u015fk-\u0131 il\u00e2h\u00ee\u2019ye ula\u015ft\u0131r\u0131r.<\/p>\n
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Nitekim, tasavvuf \u00fczerine yaz\u0131lan kitaplara, yap\u0131lan sohbetlere ve ehl-i tasavvufun s\u00f6ylemine nazar edildi\u011finde, kar\u015f\u0131m\u0131za yo\u011fun bir a\u015fk vurgusu \u00e7\u0131kar. Attar\u2019\u0131, Mevl\u00e2n\u00e2\u2019y\u0131 a\u00e7ar, a\u015fk\u0131 g\u00f6r\u00fcrs\u00fcn\u00fcz; Yunus\u2019u dinler, \u201cA\u015fk\u0131n ald\u0131 benden beni\/ Bana Seni gerek Seni\u201d dedi\u011fini duyars\u0131n\u0131z; Muhyiddin-i Arab\u00ee\u2019nin bir kitab\u0131n\u0131n ba\u015fl\u0131\u011f\u0131 \u201cA\u015fk-\u0131 \u0130l\u00e2h\u00ee\u201ddir zaten; daha yak\u0131nlara geldi\u011finizde, \u015eeyh Galib\u2019i \u201c\u00c2h mine\u2019l-\u0131\u015fki ve h\u00e2l\u00e2tih\u00ee\/ Ahraka kalb\u00ee bi har\u00e2r\u00e2tih\u00ee\u201d diye feryad ederken bulursunuz.<\/p>\n
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Ve tasavvuf ad\u0131na okudu\u011funuz her kitap, duydu\u011funuz her s\u00f6z, sizin tasavvufun her h\u00e2l\u00fck\u00e2rda \u2018a\u015fk yolu\u2019 oldu\u011fu yolundaki kanaatinizi biraz daha peki\u015ftirir.<\/p>\n
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Gelin g\u00f6r\u00fcn ki, bu yaz yapt\u0131\u011f\u0131m ve daha sakin bir zamanda daha da derinlemesine yapmaya karar verdi\u011fim tasavvufa dair okumalar\u0131m esnas\u0131nda, \u2018tasavvuf orman\u0131\u2019n\u0131n salt \u2018a\u015fk a\u011fa\u00e7lar\u0131\u2019ndan ibaret olmad\u0131\u011f\u0131n\u0131 \u00f6\u011frenmi\u015f oldum.<\/p>\n
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\u2018D\u00fcnyev\u00ee a\u015fk\u2019\u0131n makbul meta oldu\u011fu bir zamanda bu \u2018a\u015fk\u2019 vurgusunu s\u00f6z\u00fcmona hayra tahvil etme gayretinde oldu\u011funu d\u00fc\u015f\u00fcnen ve bu y\u00fczden yaz\u0131lar\u0131nda veya kitaplar\u0131nda \u2018a\u015fka dair\u2019 vurgularda bulunan kimi dostlar\u0131m\u0131z\u0131n ra\u011fm\u0131na, sevgili arkada\u015f\u0131m Mustafa Ulusoy\u2019un \u201cAynalar Koridorunda A\u015fk\u201d roman\u0131ndaki \u2018a\u015fk\u2019 tahliline y\u00fcrekten ve ak\u0131ldan kat\u0131lan, bu anlamda deyim yerindeyse \u2018a\u015fk muhalifi, muhabbet dostu\u2019 bir \u00e7izgide duran biri olarak, tasavvufa dair okumalar\u0131m i\u00e7inde kar\u015f\u0131ma \u00e7\u0131kan bu bulgu, benim i\u00e7in \u015fa\u015f\u0131rt\u0131c\u0131yd\u0131.<\/p>\n
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Bir o kadar da sevindirici…<\/p>\n
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Zira, H\u00e2f\u0131z\u2019\u0131 ke\u015ffetti\u011finde duydu\u011fu sevinci ifade ederken Goethe\u2019nin dedi\u011fi gibi, \u201cSizden \u00f6nce b\u00fcy\u00fck birinin sizin gibi d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fcn\u00fc g\u00f6rmek, do\u011frusu insana huzur veriyor.\u201d<\/p>\n
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Ger\u00e7i, bizden \u00f6nce b\u00fcy\u00fck birinin, Bedi\u00fczzaman\u2019\u0131n d\u00fc\u015f\u00fcnceleri ekseninde bi\u00e7imlenmi\u015f bir \u2018a\u015fk\u2019 yorumu idi bizimki. Ama bu yeni bulgu, Bedi\u00fczzaman\u2019\u0131n da k\u00f6ks\u00fcz bir \u2018m\u00fcbtedi\u2019 de\u011fil, k\u00f6k\u00fc sa\u011flam zeminlere yay\u0131lm\u0131\u015f bir ulu \u00e7\u0131nar oldu\u011funu bir kez daha teyid etmesi bak\u0131m\u0131ndan; onun a\u015fk\u0131 \u00f6telerken \u2018muhabbetullah\u2019\u0131 vurgulamas\u0131na tasavvuf \u00e7izgisi i\u00e7inden de bir teyid ve destek sa\u011flamas\u0131 bak\u0131m\u0131ndan da \u00f6nemliydi benim i\u00e7in.<\/p>\n
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S\u00fbf\u00ee k\u00fclliyat\u0131nda \u00f6nemli bir yeri oldu\u011funu \u00f6\u011frendi\u011fim, Risale-i Ku\u015feyr\u00ee\u2019yi okuyordum. Bir\u00e7ok b\u00fcy\u00fck mutasavv\u0131f gibi, tefsir ve f\u0131k\u0131h alan\u0131nda da all\u00e2me olan bu b\u00fcy\u00fck z\u00e2t, eserinin \u2018muhabbet\u2019 bahsinde, hocas\u0131, \u015feyhi ve kay\u0131npederi Ebu Ali Dekk\u00e2k\u00ee\u2019nin \u015fu son derece sa\u011flam ontolojik bir zemine dayanan \u2018a\u015fk\u2019 yorumunu aktar\u0131yordu:<\/p>\n
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\u201cMuhabbetin haddini tecav\u00fcz ederek ifrata varmas\u0131na a\u015fk denir. Hak Te\u00e2l\u00e2, haddi a\u015fmakla vas\u0131fland\u0131r\u0131lmaz, \u015fu halde a\u015fk ile de tavsif edilemez. B\u00fct\u00fcn mahlukata ait sevgilerin hepsi toplansa da bir \u015fahsa verilse, bu \u015fah\u0131s Hak Te\u00e2l\u00e2\u2019y\u0131 normal olarak sevme derecesine ula\u015ft\u0131 diye h\u00fckmedilmeyi hak edemez [B\u0131rak\u0131n Allah\u2019\u0131 haddinden fazla sevmeyi, normal haddine kadar sevmek bile kul i\u00e7in imk\u00e2ns\u0131zd\u0131r]. \u015eu halde, hi\u00e7bir zaman, kul Allah\u2019\u0131 haddinden fazla [Allah\u2019\u0131n hak etti\u011finden ziyade] sevdi denilemez. Bu sebeple, \u2018Hak Te\u00e2l\u00e2 kuluna \u00e2\u015f\u0131k oldu\u2019 diye tavsif edilemeyece\u011fi gibi, kul da Hak Te\u00e2l\u00e2\u2019n\u0131n s\u0131fat\u0131 hakk\u0131nda \u2018O\u2019na \u00e2\u015f\u0131k oldu\u2019 diye tavsif edilemez. Bunun i\u00e7in, a\u015fk, red ve ink\u00e2r olunmu\u015ftur. A\u015fk\u0131n Hak Te\u00e2l\u00e2\u2019n\u0131n vasf\u0131 olmas\u0131 m\u00fcmk\u00fcn de\u011fildir. Hakk\u0131n kula veya kulun Hak Te\u00e2l\u00e2\u2019ya \u00e2\u015f\u0131k olma\u015f\u0131 imk\u00e2ns\u0131zd\u0131r.\u201d<\/p>\n
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A\u00e7\u0131k\u00e7as\u0131, Ku\u015feyr\u00ee\u2019nin de onaylad\u0131\u011f\u0131 \u00fczere, \u2018a\u015fk-\u0131 il\u00e2h\u00ee\u2019 kavram\u0131n\u0131, her iki ve\u00e7hesiyle de reddediyor; dahas\u0131 s\u00fbf\u00ee gelenek i\u00e7inde \u2018red ve ink\u00e2r olundu\u011funu\u2019 belirtiyordu Ebu Ali Dekk\u00e2k\u00ee. \u2018A\u015fk\u2019 muhabbetin ifrat boyutu ise, h\u00e2\u015f\u00e2 \u2018Allah\u2019\u0131n kuluna a\u015fk\u0131ndan\u2019 s\u00f6z edilemez; \u00e7\u00fcnk\u00fc Allah \u2018ifrat\u2019 gibi bir vas\u0131ftan m\u00fcnezzehtir. Di\u011fer taraftan, \u2018kulun Allah\u2019a a\u015fk\u0131ndan\u2019 da s\u00f6z edilemez; \u00e7\u00fcnk\u00fc kul Allah\u2019\u0131n l\u00e2y\u0131k oldu\u011fu muhabbeti \u2018hadd-i vasat\u2019ta dahi ifaya g\u00fc\u00e7 yetiremez ki, bir de O\u2019na olan sevgisinde \u2018ifrat\u2019a, yani \u2018a\u015fk d\u00fczeyine\u2019 ula\u015fs\u0131n.<\/p>\n
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Buna kar\u015f\u0131l\u0131k, Allah\u2019\u0131n kuluna olan sevgisinden, yani \u2018muhabbet\u2019inden; kulun ise Allah\u2019a kar\u015f\u0131 \u2018muhabbetullah\u2019 y\u00fck\u00fcml\u00fcl\u00fc\u011f\u00fcnden s\u00f6z edilebilirdi ve edilmeliydi.<\/p>\n
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Risale-i Ku\u015feyr\u00ee\u2019nin ilgili bahsine, okudu\u011fum terc\u00fcmeyi haz\u0131rlayan Prof. Dr. S\u00fcleyman Uluda\u011f\u2019\u0131n d\u00fc\u015ft\u00fc\u011f\u00fc bir dipnot da dikkat \u00e7ekiciydi: \u201cS\u00fbf\u00eeler, onikinci asr\u0131n sonuna kadar, \u2018Allah sevgisi\u2019 [muhabbetullah] tabiri yerine \u2018Allah a\u015fk\u0131\u2019 [a\u015fk-\u0131 il\u00e2h\u00ee] tabirini kullanmaktan ho\u015flanmazlard\u0131.\u201d<\/p>\n
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Velhas\u0131l, buradan \u00f6\u011freniyoruz ki, tasavvuf mutlak surette \u2018a\u015fk yolu\u2019 de\u011fildir; Allah\u2019\u0131 sevme b\u00e2b\u0131nda, mutlak surette bunu \u2018a\u015fk\u2019 suretinde sunuyor ve alg\u0131l\u0131yor de\u011fildir. Bilakis, ilk d\u00f6nem s\u00fbf\u00eelerinin g\u00f6z\u00fcnde \u2018a\u015fk\u2019 mezmum ve m\u00e2d\u00fbn bir keyfiyet olarak g\u00f6r\u00fclmekte; onun yerine \u2018muhabbetullah\u2019a d\u00f6n\u00fck bir vurgu tercih edilmektedir.<\/p>\n
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Ve bu bak\u0131mdan, Bedi\u00fczzaman\u2019\u0131n \u2018a\u015fk\u2019 \u00fczerinden tasavvufa y\u00f6nelik ele\u015ftirisi, \u015fefkat yoluna g\u00f6re eksik ve muhabbet yoluna g\u00f6re hatarl\u0131 \u2018a\u015fk\u2019 yolunu ihtiyar eden s\u00fbf\u00eelere y\u00f6nelik bir ele\u015ftiridir; tasavvufun b\u00fct\u00fcn\u00fcne y\u00f6nelik de\u011fil.<\/p>\n
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Ve yine bu bak\u0131mdan, tasavvuf deyince, muvaf\u0131k veya muhalif herkesin akl\u0131na mutlaka \u2018a\u015fk\u2019 gelmemelidir. Gelmesi, onikinci asra kadar ya\u015fam\u0131\u015f olan s\u00fbf\u00eelerin, di\u011fer bir a\u00e7\u0131dan \u2018tasavvufun\u2019 hen\u00fcz \u2018tarikatla\u015fmad\u0131\u011f\u0131\u2019 d\u00f6nem s\u00fbf\u00eelerinin hat\u0131ras\u0131na ve tefekk\u00fcr\u00fcne bir h\u00fcrmetsizliktir.<\/p>\n
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\u2018A\u015fk\u2019 bahsi burada bitmez; o y\u00fczden, ba\u015fka boyutlar\u0131yla bil\u00e2here \u00fczerinde durma s\u00f6z\u00fc vererek, \u015fimdilik burada kesmi\u015f olal\u0131m.<\/p>\n
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<\/p>\n","protected":false},"excerpt":{"rendered":"
18.10.2005 BU SORUNUN bug\u00fcn gerek ekser tasavvuf ehli, gerek tasavvufun yak\u0131n\u0131nda durmayanlar taraf\u0131ndan verilen cevab\u0131 belli: Evet, tasavvuf yolu, bir a\u015fk yoludur. Tasavvuf, niha\u00ee mertebe olarak, insan\u0131 \u2018a\u015fk-\u0131 il\u00e2h\u00ee\u2019ye ula\u015ft\u0131r\u0131r. Nitekim, tasavvuf \u00fczerine yaz\u0131lan kitaplara, yap\u0131lan sohbetlere ve ehl-i tasavvufun s\u00f6ylemine nazar edildi\u011finde, kar\u015f\u0131m\u0131za yo\u011fun bir a\u015fk vurgusu \u00e7\u0131kar. Attar\u2019\u0131, Mevl\u00e2n\u00e2\u2019y\u0131 a\u00e7ar, a\u015fk\u0131 g\u00f6r\u00fcrs\u00fcn\u00fcz; Yunus\u2019u […]<\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[9],"tags":[],"ppma_author":[132],"class_list":["post-83467","post","type-post","status-publish","format-standard","hentry","category-yazarlar"],"yoast_head":"\n