B\u00fct\u00fcn \u00e2limlerin hayat\u0131nda bir d\u00f6n\u00fcm noktas\u0131 vard\u0131r. Baz\u0131 \u00e2limler hayatlar\u0131ndaki bu d\u00f6n\u00fc\u015f\u00fcm ve de\u011fi\u015fim noktas\u0131n\u0131 anlat\u0131rlar, baz\u0131lar\u0131 ise s\u00fck\u00fbt ederler. Bunun en k\u0131ymetli \u00f6rneklerinden biri \u0130mam Gaz\u00e2l\u00ee\u2019dir ve ya\u015fad\u0131\u011f\u0131 d\u00f6n\u00fc\u015f\u00fcm\u00fc el-Munk\u0131z mine\u2019d-Dal\u00e2l adl\u0131 eserinde anlatmaktad\u0131r.Taha Abdurrahman\u2019\u0131n hayat\u0131nda da b\u00f6yle bir d\u00f6n\u00fcm noktas\u0131 vard\u0131r. \u00dcstad\u0131 Seyyid\u00ee Hamza b. el-Abb\u00e2s el-K\u00e2dir\u00ee ile olan ileti\u015fimini Din\u00fc\u2019l-Hay\u00e2 eserinin sonunda anlatarak tasavvufaintisap sebeplerini dile getirir. Prof. Dr. Mehmet G\u00f6rmez hocam\u0131z, zikredilen nedenlerden dolay\u0131 bu metni bu haftaki dersimiz i\u00e7in \u00f6zellikle se\u00e7ti\u011fini ifade etti.<\/p>\n\n\n\n
Din\u00fc\u2019l-Hay\u00e2 eserinin sonunda yer alan bu metin, Taha Abdurrahman\u2019\u0131n ya\u015fad\u0131\u011f\u0131 bu d\u00f6n\u00fc\u015f\u00fcm\u00fcn merkezinde yer alan terbiyeye dayal\u0131 ba\u011f\u0131 ve bu ba\u011f\u0131n mahiyetini do\u011frudan kendi ifadeleriyle ortaya koymas\u0131 bak\u0131m\u0131ndan ayr\u0131ca \u00f6nem ta\u015f\u0131r. Nitekim bu ba\u011f, onun nazar\u0131nda s\u0131radan bir ili\u015fki de\u011fil; hayat\u0131n\u0131 y\u00f6nlendiren bir istikamet halini alm\u0131\u015ft\u0131r.<\/p>\n\n\n\n
Taha Abdurrahman\u2019\u0131n m\u00fcrebbisiyle kurdu\u011fu bu ba\u011f s\u0131radan bir intisap de\u011fildir; kuru bir kavram veya soyut bir ili\u015fki de\u011fil, do\u011frudan terbiyeye dayanan d\u00fc\u015f\u00fcnce d\u00fcnyas\u0131n\u0131, insan-ilim-tanr\u0131-\u00e2lem tasavvurunu d\u00f6n\u00fc\u015ft\u00fcren bir ba\u011fd\u0131r.<\/p>\n\n\n\n
Bu terbiyenin \u00fc\u00e7 y\u00f6n\u00fc vard\u0131r: amelin \u0131slah\u0131, nefsin tezkiyesi ve Allah\u2019\u0131 tan\u0131mak. Amel \u0131slah edildi\u011finde nefis terk edilir; nefis terk edildi\u011finde Rabb\u2019i tan\u0131maya y\u00f6nelinir; Rabb tan\u0131nd\u0131\u011f\u0131nda ise ilahi emre boyun e\u011filir. Bu \u00fc\u00e7 hakikat, insan\u0131n kalbinde, d\u00fc\u015f\u00fcncesinde ve idrakinde k\u00f6kl\u00fc bir de\u011fi\u015fim meydana getirir. \u0130nsan, Rabb\u2019iyle, kendisiyle, ba\u015fkalar\u0131yla ve b\u00fct\u00fcn varl\u0131kla kurdu\u011fu ili\u015fkiyi yeniden kurar.<\/p>\n\n\n\n
Bu halin insan\u0131n i\u00e7 d\u00fcnyas\u0131nda b\u0131rakt\u0131\u011f\u0131 tesiri b\u00fct\u00fcn\u00fcyle dile getirmek kolay de\u011fildir. Ancak bu terbiyenin kazand\u0131rd\u0131\u011f\u0131 huzur, s\u00fck\u00fbn ve saadet, insan\u0131n hayat\u0131nda a\u00e7\u0131k\u00e7a g\u00f6r\u00fcl\u00fcr.<\/p>\n\n\n\n
Allah ile kurulan ili\u015fki ba\u015flang\u0131\u00e7ta \u00e7o\u011fu zaman soyut bir iman ili\u015fkisi \u015feklinde ya\u015fan\u0131r. Bu ili\u015fkinin \u00fczerinde iki soyutlama h\u00e2kimdir: iman\u0131 soyut d\u00fc\u015f\u00fcnsel kavramlarla kurma e\u011filimi ve ul\u00fbhiyeti yaln\u0131zca zihinsel bir mesele olarak ele alma anlay\u0131\u015f\u0131.<\/p>\n\n\n\n
\u0130man\u0131 yaln\u0131zca d\u00fc\u015f\u00fcnsel kavramlara dayand\u0131ran yakla\u015f\u0131m, varl\u0131\u011f\u0131 sadece fenomen olarak ele alma e\u011filimine dayan\u0131r. Oysa iman g\u00f6r\u00fcn\u00fcr bir \u015fey de\u011fildir. Terbiyeye dayal\u0131 bu ba\u011f, Allah ve O\u2019nun ayetleri hakk\u0131nda tefekk\u00fcr etmenin yaln\u0131zca soyut d\u00fc\u015f\u00fcnmenin kavramlar\u0131yla s\u0131n\u0131rl\u0131 olmad\u0131\u011f\u0131n\u0131 \u00f6\u011fretir.<\/p>\n\n\n\n
Bu noktada \u201ctefekk\u00fcr\u201d ile \u201ctefkir\u201d aras\u0131ndaki fark a\u00e7\u0131\u011fa \u00e7\u0131kar. K\u00f6k bak\u0131m\u0131ndan benzer g\u00f6r\u00fcnseler de i\u00e7erik ve \u00f6z bak\u0131m\u0131ndan birbirinden ayr\u0131l\u0131rlar.<\/p>\n\n\n\n
Tefekk\u00fcr, Allah\u2019\u0131 zikretmeyi gerektirir. \u0130nsan Rabbini anarak idrakini terbiye eder; b\u00f6ylece akl\u00ee istidlal ile vicdan\u00ee y\u00f6n birle\u015fir ve ortaya \u00e7\u0131kan idrak sahih bir zemine dayan\u0131r. Tefkirde ise zikir yoktur; insan yaln\u0131zca d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fc \u015feyle me\u015fguld\u00fcr ve onun g\u00f6r\u00fcnen y\u00f6n\u00fcyle s\u0131n\u0131rl\u0131 kal\u0131r.<\/p>\n\n\n\n
Tefekk\u00fcr, ruhla y\u00fckselir; insan\u0131 ayetlerin ard\u0131ndaki manalar\u0131 kavrayabilece\u011fi bir mertebeye ta\u015f\u0131r. Tefkir ise insan\u0131 kendi i\u00e7inde dola\u015ft\u0131r\u0131r; idrak ufku daral\u0131r.<\/p>\n\n\n\n
Tefekk\u00fcr, rahmet p\u0131narlar\u0131n\u0131 harekete ge\u00e7irir. Kalp, idrak edilen ayet kar\u015f\u0131s\u0131nda incelir ve etkilenir. Zikirle birlikte bu idrak, insanda bir tesir meydana getirir. Tefkir ise insan\u0131 d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fc \u015fey kar\u015f\u0131s\u0131nda ba\u011f\u0131ms\u0131z bir otorite gibi konumland\u0131r\u0131r.<\/p>\n\n\n\n
Tefekk\u00fcr, muhabbetin p\u0131narlar\u0131n\u0131 a\u00e7ar. Ayet hakk\u0131nda tefekk\u00fcr etmek, ayetin ilahi ba\u015flang\u0131c\u0131 hakk\u0131nda tefekk\u00fcr etmektir ve bu insan\u0131 Allah\u2019a y\u00f6neltir. B\u00f6ylece ayet kalbi kendine \u00e7eker, idrak yerli yerine oturur. Tefkir ise insan\u0131n kendi imk\u00e2nlar\u0131yla s\u0131n\u0131rl\u0131 kal\u0131r; fayda \u00fcretmeye y\u00f6nelir fakat bu yakla\u015fma hakikatte bir uzakl\u0131kt\u0131r.<\/p>\n\n\n\n
Ul\u00fbhiyeti yaln\u0131zca zihinsel bir meseleye indirgemek ise iman\u0131 soyutla\u015ft\u0131r\u0131r. Oysa ul\u00fbhiyet sonsuz bir hakikattir. Terbiyeye dayal\u0131 bu ba\u011f, iman\u0131 soyutluktan \u00e7\u0131kar\u0131r ve insan\u0131n Allah ile kurdu\u011fu ba\u011f\u0131 sahih bir zemine oturtur.<\/p>\n","protected":false},"excerpt":{"rendered":"
B\u00fct\u00fcn \u00e2limlerin hayat\u0131nda bir d\u00f6n\u00fcm noktas\u0131 vard\u0131r. Baz\u0131 \u00e2limler hayatlar\u0131ndaki bu d\u00f6n\u00fc\u015f\u00fcm ve de\u011fi\u015fim noktas\u0131n\u0131 anlat\u0131rlar, baz\u0131lar\u0131 ise s\u00fck\u00fbt ederler. Bunun en k\u0131ymetli \u00f6rneklerinden biri \u0130mam Gaz\u00e2l\u00ee\u2019dir ve ya\u015fad\u0131\u011f\u0131 d\u00f6n\u00fc\u015f\u00fcm\u00fc el-Munk\u0131z mine\u2019d-Dal\u00e2l adl\u0131 eserinde anlatmaktad\u0131r.Taha Abdurrahman\u2019\u0131n hayat\u0131nda da b\u00f6yle bir d\u00f6n\u00fcm noktas\u0131 vard\u0131r. \u00dcstad\u0131 Seyyid\u00ee Hamza b. el-Abb\u00e2s el-K\u00e2dir\u00ee ile olan ileti\u015fimini Din\u00fc\u2019l-Hay\u00e2 eserinin sonunda … <\/p>\n