{"id":10191,"date":"2020-08-01T00:05:15","date_gmt":"2020-07-31T21:05:15","guid":{"rendered":"http:\/\/kadrandergi.com.tr\/?p=10191"},"modified":"2020-08-01T00:05:15","modified_gmt":"2020-07-31T21:05:15","slug":"ahmet-yeseviden-akife-simurgu-dusunerek-kendiligini-elestirebilmek","status":"publish","type":"post","link":"https:\/\/www.kadrandergi.com.tr\/?p=10191","title":{"rendered":"Ahmet Yesev\u00ee\u2019den Akif\u2019e Simurg\u2019u D\u00fc\u015f\u00fcnerek Kendili\u011fini Ele\u015ftirebilmek"},"content":{"rendered":"

Ele\u015ftirebilmek, hakikatini araman\u0131n ve bulmaya gayretin en samimi tezah\u00fcrlerinden biridir. Kendili\u011fini d\u00fc\u015f\u00fcnmek bir manada \u00f6z\u00fcn hakikatine samimi ve oldu\u011funca bakabilmek, bu manada yozla\u015fma ve yabanc\u0131la\u015fmalara kar\u015f\u0131 bu adeta k\u00fclt\u00fcr\u00fcn kendini korumak ve muhafaza sistemidir. Bu tarihin olu\u015fturdu\u011fu hastalanmalara kar\u015f\u0131 b\u00fcnyenin antikor \u00fcretmesi gibidir. Ele\u015ftiriyi ele\u015ftirebilmek ise meseleyi felsefi derinli\u011fiyle idrak d\u00fczeyidir. Tenkit y\u00f6ntemi geli\u015ftirememi\u015f her sistem kendi ba\u011f\u0131\u015f\u0131kl\u0131k sisteminden mahrum demektir. Ele\u015ftirmek zaman\u0131m\u0131zda moda oldu\u011fu \u00fczere hakaret, sald\u0131r\u0131, ego delirmesinden farkl\u0131 bir \u015fey olarak ger\u00e7e\u011fi tespit i\u00e7in mevcudu do\u011fru okuyabilmenin y\u00f6ntemli bir yoludur. K\u00fclt\u00fcr\u00fcm\u00fcz bu bak\u0131mdan ne durumdad\u0131r? Felsefemiz bir ele\u015ftiri ge\u00e7mi\u015fine haiz midir? Modern zamanlarda ge\u00e7mi\u015fle gelecek ad\u0131na y\u00fczle\u015firken do\u011fru ele\u015ftirerek kendili\u011fimizin esas\u0131na vas\u0131l olma gayretimiz ne durumdad\u0131r? \u00a0Bilinebilir d\u00fcnyan\u0131n bilgi nesnesi olan insan kendini ele\u015ftirirken kendi olarak kalabildi\u011fince ger\u00e7ek ona g\u00f6r\u00fcnmeye devam edecektir. Bir \u00e7a\u011f\u0131n bilgeleri dekadans\u0131 g\u00f6r\u00fcp buna ele\u015ftirel bir itiraz ile dur demiyorsa orada haf\u0131za yoklu\u011fa du\u00e7ar demektir. De\u011ferleri de\u011fersizle\u015ftiren, hayat\u0131 \u00e7\u00fcr\u00fcten ve varolu\u015fu madun k\u0131lan her \u015feyi ele\u015ftirmek bu bak\u0131mdan bir beka konusudur. Putlar diken tarihi s\u00fcre\u00e7lere ele\u015ftirel bir g\u00f6zle bakamayan, \u00e7\u00fcr\u00fcm\u00fc\u015fl\u00fckten menfaat dev\u015firen her ak\u0131l bilgeli\u011fin \u00f6znel do\u011fas\u0131na ihanet ediyor demektir. Hayat i\u00e7inde insan olmak ve kalman\u0131n gayesi ve ne\u015fesini kaybeden her sunile\u015fme riyak\u00e2rca kendili\u011fini ink\u00e2rd\u0131r. F. Nietzsche \u201c\u0130nsan kendisini korumak i\u00e7in de\u011fer bi\u00e7ti nesnelere, nesnelerin anlam\u0131n\u0131 o yaratt\u0131, insanca anlam\u0131! Bundan \u00f6t\u00fcr\u00fc \u2018insan\u2019 der kendine, yani: de\u011ferlendiren\u201d[1]<\/a>, dedi\u011fi o yerde insan\u0131n de\u011fer var eden ve ayn\u0131 zamanda bunlar\u0131 yozla\u015ft\u0131ran oldu\u011funun imas\u0131yla anlat\u0131r meseleyi. H\u00fclasa insan de\u011ferin miyar\u0131ysa bunlar ele\u015ftirilebilir ve hayat\u0131n ne\u015fesi ve de\u011feri i\u00e7in yeniden g\u00f6zden ge\u00e7irilebilir \u015feylerdir demek yanl\u0131\u015f olmayacakt\u0131r.<\/p>\n

Mehmet Akif Ersoy modern zamanlarda \u0130slam \u00e7er\u00e7eveli kendili\u011fimizi en net ele\u015ftiren d\u00fc\u015f\u00fcn\u00fcrlerden birisidir: “B\u00f6yle g\u00f6rd\u00fck dedemizden!” sesi titrek titrek! “B\u00f6yle g\u00f6rd\u00fck dedemizden!” s\u00f6z\u00fc dinen merdud; Acaba saha-i tatbiki neden namahdud? \u00c7\u00fcnk\u00fc biz bilmiyoruz dini. Evet, bilseydik, \u00c7are yok g\u00f6steremezdik bu kadar sersemlik B\u00f6yle g\u00f6rd\u00fck dedemizden\u201d izmihlali, Boylayan bir s\u00fcr\u00fc milletin olsun hali\u2026 \u00c7in’de, Man\u00e7urya’da din bir g\u00f6renek, ba\u015fka de\u011fil. M\u00fcsl\u00fcman unsuru gayet geri, gayet cahil. Acaba meyl-i te\u00e2l\u00ee ne demek onlarca? “B\u00f6yle g\u00f6rd\u00fck dedemizden!” sesi milyonlarca Kafadan ayn\u0131 tehevv\u00fcrle bakars\u0131n, \u00e7\u0131k\u0131yor! Ar\u015f-\u0131 \u00e2m\u00e2li bu ses ta temelinden y\u0131k\u0131yor<\/em>\u201d G\u00f6renekle\u015fmi\u015f, al\u0131\u015fkanl\u0131k haline gelmi\u015f din sand\u0131\u011f\u0131m\u0131z \u015fey \u0130slam m\u0131d\u0131r? M\u00fcsl\u00fcman bu \u00e7\u0131\u011fl\u0131\u011fa kulak verir mi? Yoksa dedemizden, babam\u0131zdan, \u015fundan bundan b\u00f6yle mi g\u00f6rd\u00fck\u00e7\u00fcl\u00fc\u011fe devam m\u0131? Bu siyakta Feriduddin Attar, Simurg\u2019u beklemek yerine kendili\u011fini fark etmemizi anlatt\u0131\u011f\u0131 hik\u00e2yelerde bize nereden konu\u015fur? \u0130\u015fte tam burada suyun ba\u015f\u0131na T\u00fcrkistan\u2019a gidelim ve Yesev\u00ee sadas\u0131na kula verelim.<\/p>\n

Yahya Kemal Beyatl\u0131, “\u015eu Ahmet Yesev\u00ee kim? Bir ara\u015ft\u0131r\u0131n, g\u00f6receksiniz. Bizim milliyetimizi as\u0131l onda bulacaks\u0131n\u0131z<\/em>“, der. D\u00fcnya pe\u015finde ko\u015fmak olarak form\u00fcle edilen insan\u0131n benine dair hal yalan s\u00f6ylemek ve mal talan etmek gibi s\u0131fatlarla a\u00e7\u0131\u011fa \u00e7\u0131kar. Zul\u00fcm bazen fetva olur, bazen haks\u0131z davalar veya davalarda haks\u0131zl\u0131k \u015feklinde tezah\u00fcr eder, kimi zaman yalan, kimi zaman mal pe\u015finde olmak \u015feklinde olur; her ne olursa \u00f6tekine zararl\u0131 \u015fahs\u0131nda menfaatine dayal\u0131 olur. Modernizm \u00f6ncesi d\u00f6nemde de var olan lakin modernizmle normalle\u015ftirilen bu insani durumlar insanl\u0131k davas\u0131na halel getiren durumlar\u0131 temsil eder. Hikmetler bu a\u00e7\u0131dan okundu\u011fundan insan\u0131n do\u011fas\u0131na uygun bir kendilik bilinci edinmesi kendisini \u00f6tekine fayda ve iyilikle dairle\u015ftirerek m\u00fcmk\u00fcn olur.<\/p>\n

Tevazu ve kibirden s\u0131yr\u0131lmak \u015fahsiyetimizin vaz ge\u00e7ilmez iki temel dire\u011fidir. Beni senin \u00fcst\u00fcne \u00e7\u0131karan bak\u0131\u015f a\u00e7\u0131s\u0131n\u0131n kar\u015f\u0131t\u0131 olan bu bak\u0131\u015f a\u00e7\u0131s\u0131 halk i\u00e7in toprak gibi olup kendini hi\u00e7lemekle alakal\u0131d\u0131r. G\u00f6n\u00fclde namaz k\u0131lanlar bu duyguyla umran\u0131 orada kurabilirler. G\u00f6n\u00fcl umran\u0131na giden yol g\u00f6n\u00fclde k\u0131l\u0131nan namazla olacakt\u0131r. Yukar\u0131daki m\u0131sralarda d\u0131\u015fa kar\u015f\u0131 y\u00f6nelmemenin insan do\u011fas\u0131n\u0131 y\u0131prat\u0131c\u0131 etkisi anlat\u0131l\u0131rken burada i\u00e7e d\u00f6nerek kendini toprak gibi r\u00fcsva edip a\u011flayarak yoklukta var olman\u0131n hik\u00e2yesi anlat\u0131l\u0131r. Ben art\u0131k burada g\u00f6n\u00fclle birle\u015fmekte ve bu d\u0131\u015fa d\u00f6n\u00fck bir iyilik tasavvurunun ve bilincinin y\u00fckselmesini sa\u011flamaktad\u0131r. G\u00f6zya\u015f\u0131 bu manada g\u00f6nl\u00fcn dolgunlu\u011funun maddi i\u015fareti olarak g\u00f6r\u00fclmelidir. \u00c2lemin g\u00fclmesi bireyin kendisini \u00f6tekinin saadetine dair oryante etmesine ba\u011fl\u0131d\u0131r. Bunu yapanlar Sel\u00e7uklu ve Osmanl\u0131\u2019y\u0131 kuracak kudrete sahip olabilmi\u015flerdir.<\/p>\n

G\u00f6n\u00fcl vermez d\u00fcnyaya, el uzatmaz harama,<\/em><\/p>\n

Hakk\u2019\u0131 seven \u00e2\u015f\u0131klar, insanlardan ge\u00e7mi\u015fler,<\/em><\/p>\n

Haram yiyen h\u00e2kimler, r\u00fc\u015fvet al\u0131p yiyenler,<\/em><\/p>\n

Parma\u011f\u0131n\u0131 di\u015fleyip, korkup durup kalm\u0131\u015flar.<\/em>[2]<\/a><\/p>\n

D\u00fcnyay\u0131 terk, haramdan uzak duru\u015f ve insanlardan ge\u00e7i\u015f \u00f6tekinin hakk\u0131n\u0131 ihtiramla de\u011ferlendirmek demektir. Haram yemek ve r\u00fc\u015fvet almak gibi \u00f6tekinin hukukunu ihlal eden ve nizam\u0131 bozan davran\u0131\u015flar hikmetlerde ikazen yer al\u0131r. \u0130\u00e7e ve d\u0131\u015fa derinle\u015fmede \u201cben\u201din tasallutundan kurtulman\u0131n yolu bu vazge\u00e7i\u015f iledir. Lakin bu kavli ve \u015fekli de\u011fil g\u00f6n\u00fclde olmas\u0131 gereken bir keyfiyettir.<\/p>\n

Dervi\u015fim ben derler, vallah billah yok insaf,<\/em><\/p>\n

Namahreme bakarlar g\u00f6zlerinde yok insaf,<\/em><\/p>\n

\u0130nsanlar\u0131n mallar\u0131n\u0131 yerler, g\u00f6n\u00fclleri de\u011fil saf,<\/em><\/p>\n

Arslan Babam s\u00f6zlerini i\u015fittiniz teberr\u00fck.[3]<\/strong><\/a><\/em><\/p>\n

Modernizmin insanlar\u0131 g\u00f6md\u00fc\u011f\u00fc haz ve h\u0131z mezar\u0131ndan insanl\u0131\u011f\u0131n psikolojik ve sosyolojik \u00e7\u0131k\u0131\u015f\u0131 \u201cinsaf\u201d kavram\u0131ndaki \u00f6l\u00e7\u00fcl\u00fcl\u00fckten ge\u00e7iyor. Burada felsefi a\u00e7\u0131dan \u015fahsiyetin k\u00f6t\u00fcl\u00fc\u011f\u00fc s\u00f6z konusudur. N\u00e2mahrame bakmak kendi cisminin alt\u0131nda kalmaya yani psikolojik k\u00f6t\u00fcl\u00fc\u011fe, insanlar\u0131n mallar\u0131n\u0131 yemek ise toplumsal zarara yani sosyolojik k\u00f6t\u00fcl\u00fc\u011fe i\u015faret ediyor. Bu bak\u0131mdan Yesev\u00ee hikmeti bize birey ve toplum baz\u0131nda \u201cben\u201dde s\u0131k\u0131\u015fman\u0131n zarar\u0131n\u0131 kendi \u00fcslubunca Arslan Baba\u2019n\u0131n \u00fczerinden ula\u015ft\u0131r\u0131yor. \u201cHikmet M\u00fcsl\u00fcman\u0131n yiti\u011fidir nerede bulursa al\u0131r<\/em>\u201d fehvas\u0131nca kulaklar\u0131m\u0131z\u0131 bu hakikate a\u00e7\u0131p, g\u00f6n\u00fcllerimizde bu umran\u0131 kurmal\u0131y\u0131z. Burada dervi\u015fim ben derler denilerek en \u00f6nemli toplumsal ve ki\u015fisel problemlerden olan riya ve tasannu meselesi dile getirilir. Bahsedilen t\u00fcm bu s\u0131k\u0131nt\u0131lar g\u00f6n\u00fcllerin hakiki manas\u0131nda safla\u015fmas\u0131yla alakal\u0131 oldu\u011fundan yani bilince gelmi\u015f bir bilgi s\u00f6z konusu olmas\u0131 gerekti\u011finden s\u00f6zler \u00fczerinden \u00f6z anlat\u0131lmaya \u00e7al\u0131\u015f\u0131l\u0131yor.<\/p>\n

\u201c\u015eeyhe hizmet ettik\u201d deyip \u201cBen dervi\u015fim\u201d derler,<\/em><\/p>\n

Yiyip haram ve mekruhu torbalar\u0131n\u0131 doldururlar<\/em>.[4]<\/a><\/p>\n

\u2026<\/p>\n

Z\u00e2kirim deyip yalan s\u00f6yler, \u00e7\u0131kmaz g\u00f6z\u00fcnden ya\u015f\u0131,<\/em><\/p>\n

G\u00f6n\u00fcllerinden derdi yok, ans\u0131z\u0131n a\u011fr\u0131s\u0131n ba\u015f\u0131,<\/em>[5]<\/a><\/p>\n

Yukar\u0131da bahsedilenlerin devam\u0131 olarak s\u00f6ylem olarak dervi\u015f kisvesi giyip, z\u00e2kir edas\u0131 \u00e7ekip ortada gezenlerin hakikatinde varl\u0131\u011f\u0131n kokusu duyulmaz. Haramla dolan torbalar yalanla ta\u015f\u0131n\u0131r. G\u00f6n\u00fcl derdi olmayan\u0131n g\u00f6n\u00fcl umran\u0131 da olmayaca\u011f\u0131 Yesev\u00ee pirimizin hikmetinde a\u00e7\u0131k\u00e7a ortaya konulmaktad\u0131r. \u201cBen\u201dcil olman\u0131n dar kal\u0131plar\u0131nda menfaat pe\u015finde ko\u015fan insan\u0131n tek derdi kendisi olunca g\u00f6z\u00fc ya\u015ftan g\u00f6nl\u00fc haktan mahrum kalanlar\u0131n ak\u0131betinden korkulur.<\/p>\n

Bunun \u00e7aresi nedir?<\/p>\n

A\u015fk\u0131 de\u011fse yak\u0131p y\u0131kar can\u0131, teni,<\/em><\/p>\n

A\u015fk\u0131 de\u011fse viran eder kibri, benli\u011fi<\/em>[6]<\/a><\/p>\n

Daima iyilik yap, gidersin bu d\u00fcnyadan<\/em>[7]<\/a><\/p>\n

Hay\u0131r, c\u00f6mertlik yapan yetim g\u00f6nl\u00fc alan\u0131, <\/em><\/p>\n

D\u00f6rt halifeyle beraber Kevser ba\u015f\u0131ndan g\u00f6rd\u00fcm.<\/em><\/p>\n

Kad\u0131 olan \u00e2limler, para-r\u00fc\u015fvet yiyenler, <\/em><\/p>\n

\u00d6yle \u00e2lim yerini, Cehennem ate\u015fi g\u00f6rd\u00fcm<\/em>.[8]<\/a><\/p>\n

Ben e\u011fer kendi i\u00e7ine a\u015fkla kapanmaz ve d\u0131\u015far\u0131ya da iyilikle a\u00e7\u0131lmazsa \u00e7\u00fcr\u00fcr. Hay\u0131r, c\u00f6mertlik, g\u00f6n\u00fcl alma m\u00fcspet sonu\u00e7lar, para r\u00fc\u015fvet yemekte menfi sonu\u00e7lar olarak \u201cben\u201dde yok olman\u0131n tezah\u00fcrleridir. Cennet ve cehennem bunlar\u0131n kar\u015f\u0131l\u0131\u011f\u0131 olarak dini terminolojideki akisleridir. Burada su metaforu nas\u0131l d\u00fcnyaya hayat veriyor ve umran\u0131 y\u00fcceltiyorsa, beni a\u015fman\u0131n g\u00fczelli\u011finin suyu da g\u00f6n\u00fcl umran\u0131n\u0131 var edici olacakt\u0131r. Ate\u015f nas\u0131l d\u00fcnyada yok edip kahrediyorsa bende g\u00f6m\u00fclmenin d\u00fcnyadaki kar\u015f\u0131l\u0131\u011f\u0131 umran\u0131n yok olmas\u0131 \u00e2lemin kaosa d\u00fc\u015fmesidir.<\/p>\n

De\u011fer dengesi menfinin taraf\u0131na meyledince gidi\u015fat kaos oluyor; \u201cHelal b\u00fcsb\u00fct\u00fcn ortadan kalkt\u0131, haram \u00e7o\u011fald\u0131; haram yiyenin g\u00f6nl\u00fc kirle kapland\u0131. Helalin ancak ad\u0131 kald\u0131, onu g\u00f6ren yok; haram kap\u0131\u015f\u0131ld\u0131, hala ona doyan yok. Hani bu harama haram diyen, haram\u0131 b\u0131rak\u0131p, helal yiyen insan nerede. <\/strong>Ger\u00e7ekten d\u00fcr\u00fcst ve takva sahibi denilecek kim kald\u0131; fakat g\u00fcne\u015fi parlayan bir k\u0131yamet g\u00fcn\u00fc vard\u0131r. Kalpler haram ile \u00e7ok fazla karard\u0131; ey o\u011ful, helali nerede aray\u0131p bulmal\u0131. Buna benzer \u015f\u00f6yle bir s\u00f6z vard\u0131r, bunu iyice dinle, ey temiz kalpli insan. G\u00f6nl\u00fcm haram ile karard\u0131 ve kirlendi; ben bilgiyi y\u00fczde bir i\u015fte dahi kullanmam. V\u00fccut art\u0131k e\u011filmez, heva ve heves onu esir etti; ben art\u0131k ibadetlerle me\u015fgul olam\u0131yorum; i\u015fte s\u0131rr\u0131m\u0131 a\u00e7t\u0131m. D\u00fcnyan\u0131n tabiat\u0131 tamamen de\u011fi\u015fti, insanlar\u0131n g\u00f6nl\u00fc ile dilleri birbirine uymuyor.<\/em>\u201d[9]<\/a> Haram ve helal ile sembolle\u015ftirilen asl\u0131nda varolu\u015f durumundan uzakla\u015farak bir anlam kayb\u0131na u\u011framakt\u0131r. Kalplerin kararmas\u0131, g\u00f6n\u00fcllerin kirle kaplanmas\u0131, doymayan bir g\u00f6z de\u011fi\u015fen d\u00fcnyada ya\u015fanan ak\u0131l ve vicdan kirlenmesinin \u00f6nemli sat\u0131r ba\u015flar\u0131d\u0131r. Modernite\u2019nin bug\u00fcn anlam kayb\u0131 dolay\u0131s\u0131yla insanlar\u0131n y\u00fcreklerinde a\u00e7t\u0131\u011f\u0131 derin bo\u015fluktan edilen \u015fik\u00e2yetler Yusuf Has Hacib<\/em> kavramsalla\u015ft\u0131rmas\u0131nda helal-harama dengesi ba\u011flam\u0131nda kadim bir \u015fekil lakin evrensel bir \u00f6zle verilmektedir. D\u00fc\u015f\u00fcncenin ve sezginin i\u00e7 ahengini yitirdi\u011fi bir karanl\u0131k gidi\u015fat.<\/p>\n

M\u00fcft\u00fc olup ve haks\u0131z fetva veren \u00e2limleri,<\/em><\/p>\n

B\u00f6yle m\u00fcft\u00fclerin yerini S\u0131rat k\u00f6pr\u00fcs\u00fcnde g\u00f6rd\u00fcm.<\/em>[10]<\/a><\/p>\n

\u2026<\/p>\n

Zalim olup zulm eden, m\u00fcminleri inciten<\/em><\/p>\n

Kara y\u00fczl\u00fc mah\u015ferde kolu arkaya d\u00f6nm\u00fc\u015f g\u00f6rd\u00fcm.<\/em>[11]<\/a><\/p>\n

\u2026<\/p>\n

Molla, m\u00fcft\u00fc olanlar, haks\u0131z dava g\u00f6renler,<\/em><\/p>\n

Ak\u0131 kaza yapanlar, cehenneme girmi\u015fler.<\/em>[12]<\/a><\/p>\n

\u2026<\/p>\n

Sufi, \u015feyh, hoca, molla d\u00fcnya pe\u015finde ko\u015far,<\/em><\/p>\n

Bu sebepten padi\u015fahlara yalan s\u00f6ylerler,<\/em><\/p>\n

Ayet ve hadisleri b\u0131rak\u0131p mala bakarlar,<\/em><\/p>\n

Hak yolunda s\u0131k\u0131nt\u0131 \u00e7eken kimse yok.[13]<\/a><\/em><\/p>\n

Bitirirken Yunus Emre\u2019ye kulak verelim: <\/em>Yunus der ki: Ey hoca, Gerekse var bin Hacca, Hepisinden iyice, Bir g\u00f6n\u00fcle girmektir.\u00a0<\/em>\u0130\u015fte burada bir g\u00f6nle girmenin sek\u00fcler bir insan iyili\u011fi, h\u00fcmanizm olman\u0131n \u00f6tesinde bir b\u00fcy\u00fck sabitenin tarifi oldu\u011fu g\u00f6r\u00fclecektir. Mehmet Akif’in serzeni\u015fi ile nihayetlensin s\u00f6z:\u00a0Demek: \u0130slam’\u0131n ancak nam\u0131 kalm\u0131\u015f M\u00fcsl\u00fcmanlarda; Bu y\u00fczdenmi\u015f, demek, h\u00fcsran-\u0131 milli son zamanlarda. E\u011fer \u00e7i\u011fnenmemek isterseler seylab-\u0131 eyyama; R\u00fccu’ etsinler art\u0131k M\u00fcsl\u00fcmanlar Sadr-\u0131 \u0130slam’a. <\/em>Mehmet Akif Ersoy M\u00fcsl\u00fcman’da bak\u0131nca ne g\u00f6r\u00fcr? \u201cDemek: \u0130slam’\u0131n ancak nam\u0131 kalm\u0131\u015f M\u00fcsl\u00fcmanlarda; Bu y\u00fczdenmi\u015f, demek, h\u00fcsran-\u0131 milli son zamanlarda. E\u011fer \u00e7i\u011fnenmemek isterseler seylab-\u0131 eyyama; R\u00fccu’ etsinler art\u0131k M\u00fcsl\u00fcmanlar Sadr-\u0131 \u0130slam’a\u2026 Ah o din nerde, o azmin, o seb\u00e2tin dini, O yerin g\u00f6kten inen dini, hay\u00e2t\u0131n d\u00eeni?\u201d \u201cM\u00fcsl\u00fcmanl\u0131k pak s\u00eeretten ibaretken yaz\u0131k! \u00d6yle sapland\u0131k ki levsiyyata: H\u00e2l\u00e2 \u00e7\u0131kmad\u0131<\/em>\u201d Evet Akif’in aynas\u0131ndan g\u00f6r\u00fcnen ve y\u00fczle\u015fmemiz! Gereken M\u00fcsl\u00fcman budur. Burada Yesev\u00ee, Yunus ve Akif \u00f6rneklerinde g\u00f6r\u00fclece\u011fi \u00fczere hakikati arayan zihinlerin ele\u015ftiriden hali kalmad\u0131klar\u0131 ve sessiz ger\u00e7e\u011fi dile getirmekten ka\u00e7\u0131nmad\u0131klar\u0131 g\u00f6r\u00fclecektir. \u0130nsana kendili\u011fini g\u00f6stermenin en iyi yolu onu riyak\u00e2rl\u0131\u011f\u0131n\u0131n\/yozla\u015fm\u0131\u015fl\u0131\u011f\u0131n\u0131n\/yabanc\u0131la\u015fmas\u0131n\u0131n aynas\u0131nda kendine g\u00f6stermek olsa gerektir.<\/p>\n

Aynan\u0131z elinizden d\u00fc\u015fmesin!<\/p>\n

\n

[1]<\/a> Friedrich Nietzsche, B\u00f6yle Buyurdu Zerd\u00fc\u015ft<\/em>, (\u00e7ev. T. Oflazo\u011flu), \u0130stanbul, 1995, s. 60-62<\/p>\n

[2]<\/a>Ahmed Yesev\u00ee, Hikmetler<\/em>, (Ed. Necdet Tosun), Ankara, 2015,<\/em> s.119.<\/p>\n

[3]<\/a> Yesev\u00ee, Hikmetler,<\/em> s. 123.<\/p>\n

[4]<\/a> Yesev\u00ee, Hikmetler,<\/em> s. 126.<\/p>\n

[5]<\/a> Yesev\u00ee, Hikmetler,<\/em> s.127.<\/p>\n

[6]<\/a> Yesev\u00ee, Hikmetler<\/em>, s.137.<\/p>\n

[7]<\/a> Yesev\u00ee, Hikmetler,<\/em> s. 155.<\/p>\n

[8]<\/a> Yesev\u00ee, Hikmetler,<\/em> s. 159.<\/p>\n

[9]<\/a>Yusuf Has Hacib, Kutadgu Bilig<\/em>, s.462-463.<\/p>\n

[10]<\/a> Yesev\u00ee, Hikmetler,<\/em> s. 160.<\/p>\n

[11]<\/a> Yesev\u00ee, Hikmetler,<\/em> s. 161.<\/p>\n

[12]<\/a> Yesev\u00ee, Hikmetler,<\/em> s. 164.<\/p>\n

[13]<\/a> Yesev\u00ee, Hikmetler,<\/em> s. 167.<\/p>\n","protected":false},"excerpt":{"rendered":"

Ele\u015ftirebilmek, hakikatini araman\u0131n ve bulmaya gayretin…<\/p>\n","protected":false},"author":218,"featured_media":10152,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[67,53],"tags":[],"_links":{"self":[{"href":"https:\/\/www.kadrandergi.com.tr\/index.php?rest_route=\/wp\/v2\/posts\/10191"}],"collection":[{"href":"https:\/\/www.kadrandergi.com.tr\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.kadrandergi.com.tr\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.kadrandergi.com.tr\/index.php?rest_route=\/wp\/v2\/users\/218"}],"replies":[{"embeddable":true,"href":"https:\/\/www.kadrandergi.com.tr\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=10191"}],"version-history":[{"count":0,"href":"https:\/\/www.kadrandergi.com.tr\/index.php?rest_route=\/wp\/v2\/posts\/10191\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/www.kadrandergi.com.tr\/index.php?rest_route=\/"}],"wp:attachment":[{"href":"https:\/\/www.kadrandergi.com.tr\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=10191"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.kadrandergi.com.tr\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=10191"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.kadrandergi.com.tr\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=10191"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}