Prof. Dr. Ferhat G\u00f6k\u00e7e, \u201cHikmet ve \u0130rfan Yurdu: Mavera\u00fcnnehir\u201d ba\u015fl\u0131kl\u0131 konu\u015fmas\u0131nda, \u015fu hususlar \u00fczerinde durdu:<\/p>\n\n\n\n
Prof. Dr. Ferhat G\u00f6k\u00e7e, Mavera\u00fcnnehir eksenli marifet ve hikmet gelene\u011fini Anadolu ve End\u00fcl\u00fcs irtibat\u0131 \u00fczerinden b\u00fct\u00fcnc\u00fcl bir yakla\u015f\u0131mla ele alm\u0131\u015ft\u0131r. \u0130slam irfan gelene\u011finin co\u011frafi s\u0131n\u0131rlar\u0131 a\u015fan zihni ve manevi k\u00f6pr\u00fcler kurdu\u011funu belirten G\u00f6k\u00e7e, Mavera\u00fcnnehir\u2019de Hak\u00eem et-Tirmiz\u00ee (\u00f6. 320\/932) ile temelleri at\u0131lan felsefi tasavvufun, End\u00fcl\u00fcs\u2019te Muhyiddin \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin (\u00f6. 638\/1240) nazari sistemiyle zirveye ula\u015ft\u0131\u011f\u0131n\u0131, Anadolu\u2019da ise Sadreddin Konev\u00ee (\u00f6. 673\/1274) ve ilmi amel ile birle\u015ftiren Hac\u0131 Bayr\u00e2m-\u0131 Vel\u00ee (\u00f6. 833\/1430) gibi mutasavv\u0131flarla Osmanl\u0131 irfan gelene\u011finin omurgas\u0131n\u0131 \u015fekillendirdi\u011fini ifade etmi\u015ftir. Bu silsilenin merkezindeki Hak\u00eem et-Tirmiz\u00ee; Nev\u00e2dir\u00fc\u2019l-Us\u00fbl adl\u0131 eseriyle ilk hadis \u015ferhini ortaya koymu\u015f, velayetin mertebelerini tart\u0131\u015ft\u0131\u011f\u0131 Hatm\u00fc\u2019l-evliy\u00e2eseriyle \u0130bn\u00fc\u2019l-Arab\u00ee gibi haleflerine ilham kayna\u011f\u0131 olmu\u015f ve kulun ahlaki ve kalbi sorumluluklar\u0131n\u0131 Kit\u00e2b\u00fc\u2019l-Huk\u016bk eseriyle geni\u015f bir hikmet manzumesi olarak form\u00fcle etmi\u015ftir.<\/p>\n\n\n\n
Tirmiz\u00ee ayr\u0131ca, Allah\u2019\u0131n nimetlerini ikrar etme esas\u0131na dayal\u0131 B\u00fcd\u00fcvv\u00fc \u015fe\u2019n eseriyle \u0130slam k\u00fclt\u00fcr tarihindeki ilk \u00f6zg\u00fcn otobiyografi \u00f6rneklerinden birini vermi\u015ftir. Hocam\u0131z, bu noktada Bat\u0131 literat\u00fcr\u00fcn\u00fcn otobiyografi meselesine yakla\u015f\u0131m\u0131na de\u011finmi\u015ftir. Bat\u0131 d\u00fcnyas\u0131, bu t\u00fcr metinleri daha \u00e7ok kendi k\u00fclt\u00fcr\u00fcne yak\u0131\u015ft\u0131r\u0131p Do\u011fu d\u00fcnyas\u0131na pek kondurmasa da \u0130slam gelene\u011finde H\u00e2ris el-Muh\u00e2sib\u00ee (\u00f6. 243\/857) ve ard\u0131ndan Hak\u00eem et-Tirmiz\u00ee ile bu t\u00fcr\u00fcn ilk \u00f6rnekleri verilmi\u015ftir. Bat\u0131 literat\u00fcr\u00fc bir metni otobiyografi olarak kabul etmek i\u00e7in bireysellik\/el-ferdiyye ve itiraf gibi \u015fartlar aramakta, Jean-Jacques Rousseau\u2019nun (\u00f6. 1712-1778) \u0130tiraflargibi eserleri bu y\u00fczden temel saymaktad\u0131r. \u0130slam gelene\u011findeki otobiyografi yaz\u0131c\u0131l\u0131\u011f\u0131 ise \u00f6vg\u00fc ya da salt bir itiraf amac\u0131yla de\u011fil, Tirmiz\u00ee ve sonraki d\u00f6nemde \u0130mam S\u00fcy\u00fbt\u00ee\u2019nin (\u00f6. 911\/1505) yapt\u0131\u011f\u0131 gibi tamamen ilahi nimetleri zikretmek, ula\u015f\u0131lan manevi dereceyle insanlara rehberlik etmek, \u015f\u00fckr\u00fcn devam\u0131n\u0131 sa\u011flamak ve sonraki nesillere sahih bir kaynak b\u0131rakmak gibi ahlaki ve manevi gerek\u00e7elere dayanmaktad\u0131r.<\/p>\n\n\n\n
F\u0131kh\u0131n g\u00fcn\u00fcm\u00fczde yaln\u0131zca zahiri ve hukuki normlara indirgenerek ilim mizan\u0131n\u0131n bozulmas\u0131n\u0131 ele\u015ftiren Prof. Dr. Ferhat G\u00f6k\u00e7e; as\u0131l anlam\u0131 derinlemesine fehmetmek olan f\u0131kh\u0131n, kabuk ile \u00f6z, suret ile siret, h\u00fck\u00fcm ile hikmet gibi temel ikilemleri bir mizan dairesinde cemeden zahir-bat\u0131n dengesine dayanmas\u0131 gerekti\u011fini vurgulam\u0131\u015ft\u0131r. Bu irf\u00e2n\u00ee mizan i\u00e7inde marifet, ameli tasavvufta kendini bilme, nefs-\u015feytan irtibat\u0131, kalbi ameller ve Allah\u2019\u0131n mahiyetini bilme olarak form\u00fcle edilirken; nazari tasavvufta Hakikatleri, Hakk\u0131n e\u015fyan\u0131n \u00fczerindeki tecellisini, Hakk\u0131n hitap \u015feklini, varl\u0131ktaki kem\u00e2l\u00e2t\u0131 ve noksanl\u0131\u011f\u0131, kendini ve biti\u015fik-ayr\u0131k hayal alemini bilmeyi kapsayan yedi yeni katmanla derinle\u015fmi\u015ftir. Tirmiz\u00ee\u2019nin Kit\u00e2b\u00fc\u2019l-Huk\u016bk\u2019ta kurgulad\u0131\u011f\u0131; peygamberden sultana, ulemadan m\u00fcezzine ve nihayet varl\u0131klara uzanan sistematik sorumluluk hiyerar\u015fisi de bu mizan\u0131 g\u00f6r\u00fcn\u00fcr k\u0131lmaktad\u0131r.<\/p>\n\n\n\n
Sonu\u00e7 olarak, irfan gelene\u011finde s\u00fcnnete ittiba, Hz. Peygamber\u2019in zahiri amellerini \u015feklen taklit etmekten ibaret olmay\u0131p, O\u2019nun halleriyle hallenmektir. Ki\u015fi dinledi\u011fi, fehmetti\u011fi ve h\u0131fzetti\u011fi ilmi amel edip ne\u015frettik\u00e7e, laf\u0131zlar\u0131n kat\u0131 normlar\u0131ndan s\u0131yr\u0131l\u0131p kalbindeki perdeleri kald\u0131racak ve irfan gelene\u011finin nihai menzili olan Marifetullah\u2019a ve hikmet-i hikmete vas\u0131l olacakt\u0131r.<\/p>\n\n\n\n