\u00a0\u0130steme, dileme, arzu ve isteklerin ger\u00e7ekle\u015ftirilip ortaya konmas\u0131 yetene\u011fi veya iki \u015feyden birini tercih etme m\u00e2n\u00e2lar\u0131na gelen ir\u00e2de; hayat\u0131n\u0131 kalb ve ruh seviyesinde ya\u015fayanlarca: “Nefsin isteklerini a\u015fma, bedenin arzular\u0131na ba\u015fkald\u0131rma, Hakk’\u0131n r\u0131z\u00e2 ve ho\u015fnutlu\u011funu kendi istek ve dileklerine tercih ederek kendine ra\u011fmen her yerde ve her durumda O’nda ve O’nun mur\u00e2d\u0131nda f\u00e2ni olma” \u015feklinde anla\u015f\u0131lm\u0131\u015f ve tarif edilmi\u015ftir.<\/p>\n<\/header>\n
M\u00fcr\u00eed; kendi g\u00fc\u00e7 ve kuvvetinden teberr\u00ee edip, zerreden sistemlere kadar her \u015feyi kabza-i tasarrufunda tutan Kudreti Sonsuz’un ir\u00e2desine r\u00e2m olan.. mur\u00e2d ise, Hak arzusuyla dopdolu h\u00e2le gelmi\u015f; b\u00fct\u00fcn b\u00fct\u00fcn m\u00e2siv\u00e2ya (O’ndan ba\u015fkas\u0131na) kapanm\u0131\u015f; O’nun ho\u015fnutlu\u011fundan ba\u015fka hi\u00e7bir \u015feye istek ve i\u015ftihas\u0131 kalmam\u0131\u015f, dolay\u0131s\u0131yla da Hakk’\u0131n mur\u00e2d ve matmah-\u0131 nazar\u0131 (g\u00f6zdesi) olmu\u015f bahtiyar ruh demektir.<\/p>\n
\u0130r\u00e2de; \u064a\u064f\u0631\u0650\u064a\u062f\u064f\u0648\u0646\u064e \u0648\u064e\u062c\u0652\u0647\u064e\u0647\u064f <\/span>“\u0130\u015f ve davran\u0131\u015flar\u0131nda s\u0131rf O’nu ister ve dilerler.”[1] ger\u00e7e\u011fine g\u00f6re, hak yolunun yolcular\u0131 i\u00e7in ilk menzil ve sonsuza yelken a\u00e7anlar i\u00e7in de bir ilk konakt\u0131r. N\u00e2m\u00fcten\u00e2h\u00eeye a\u00e7\u0131lan hemen herkes, ilk defa bu liman ve bu piste u\u011frar. Sonra da bu birinci dura\u011f\u0131n anilmerkez g\u00fcc\u00fcyle y\u00fckselir, hedefe do\u011fru yol almaya ba\u015flar. Bu yol al\u0131\u015f, \u015fahs\u0131n safveti, madde ile irtibat\u0131 ve merkezdeki g\u00fcc\u00fcn iticili\u011fiyle mebs\u00fbten m\u00fcten\u00e2siptir (do\u011fru orant\u0131l\u0131d\u0131r). Hakk’\u0131n tevfiki ve ir\u00e2de g\u00fcc\u00fcne g\u00f6re, kimileri bu mesafeyi yerde y\u00fcr\u00fcme s\u00fcr’atiyle, kimileri peyk, f\u00fcze ve \u0131\u015f\u0131k h\u0131z\u0131yla, kimileri de her t\u00fcrl\u00fc kemmiyet \u00f6l\u00e7\u00fcleri \u00fcst\u00fcnde kat’eder. Neb\u00eede mira\u00e7, vel\u00eede ar\u015fiye, dervi\u015fte seyr u s\u00fcl\u00fbk, Hakk’\u0131n tevfikiyle desteklenmi\u015f ir\u00e2de, m\u00fcr\u00eed ve mur\u00e2da birer parlak mis\u00e2ldirler.<\/p>\n M\u00fcr\u00eedle ir\u00e2de aras\u0131nda bir al\u00e2ka vard\u0131r ama, bu daha \u00e7ok bir i\u015ftikak al\u00e2kas\u0131d\u0131r. Sebeplerin, sath\u00ee ak\u0131llar nazar\u0131nda, il\u00e2h\u00ee izzet ve azamete perde olmas\u0131 gibi, iz\u00e2f\u00ee bir varl\u0131k say\u0131lan insan ir\u00e2desi de<\/p>\n \u0641\u064e\u0639\u0651\u064e\u0627\u0644\u064c \u0644\u0650\u0645\u064e\u0627 \u064a\u064f\u0631\u0650\u064a\u062f\u064f <\/span>“Diledi\u011fini diledi\u011fi gibi yapan”[2] Z\u00e2t’\u0131n ir\u00e2desinin g\u00f6lgesinin g\u00f6lgesidir. G\u00f6lge asla t\u00e2bi oldu\u011fu gibi, yarat\u0131lan ir\u00e2deler de yarat\u0131c\u0131 ir\u00e2deye t\u00e2bidirler. G\u00f6lgede vehmedilen parlakl\u0131k, canl\u0131l\u0131k ve c\u00e2zibenin, aynalara akseden s\u00fbretlerin parlakl\u0131k, canl\u0131l\u0131k ve c\u00e2zibesinden fark\u0131 yoktur… Ne var ki, yolun ba\u015f\u0131ndakiler i\u00e7in bunu anlay\u0131p kavramak pek de kolay de\u011fildir.<\/p>\n M\u00fcr\u00eed, ir\u00e2desini mutlak ir\u00e2deyle irtibatland\u0131r\u0131p mur\u00e2d ufkuna ula\u015faca\u011f\u0131 ve bedenden r\u00fbha, cisimden kalbe, d\u00fc\u015f\u00fcnceden vicdana y\u00fckselece\u011fi \u00e2na kadar, kat’iyen “fark”tan kurtulamaz.. kurtulamaz da, ir\u00e2deyi ayr\u0131, ir\u00e2de edeni ayr\u0131 ve mur\u00e2d\u0131 da hep ayr\u0131 g\u00f6r\u00fcr. Evet, hak yolcusu, yolun ba\u015flang\u0131c\u0131nda m\u00fcr\u00eed, nih\u00e2yetinde mur\u00e2d.. kullu\u011fu tabiat\u0131na m\u00e2l etme gayreti i\u00e7inde m\u00fcr\u00eed, Hak’la m\u00fcnasebetlerin, f\u0131trat\u0131n ayr\u0131lmaz bir yan\u0131 h\u00e2line geldi\u011fi noktada mur\u00e2d.. sevilip-arzu edilme yollar\u0131n\u0131 ara\u015ft\u0131rma fasl\u0131nda m\u00fcr\u00eed, her \u015feyde O’ndan bir k\u0131s\u0131m izler g\u00f6r\u00fcp sevgi ve m\u00e2rifet aras\u0131 gelip-gitti\u011fi ve bu geli\u015f-gidi\u015fiyle zevk-i r\u00fbh\u00e2n\u00ee kanevi\u00e7esini \u00f6rd\u00fc\u011f\u00fc zaman da mur\u00e2dd\u0131r.<\/p>\n “\u0130lme’l-yak\u00een”in ba\u015flang\u0131c\u0131ndan “hakka’l-yak\u00een”in nih\u00e2yetine kadar bu \u00e7ok geni\u015f mesafede, nisb\u00ee pek \u00e7ok ibtid\u00e2 ve intih\u00e2lar vard\u0131r. Mesel\u00e2: Pek \u00e7oklar\u0131na g\u00f6re \u0631\u064e\u0628\u0650\u0651 \u0627\u0634\u0652\u0631\u064e\u062d\u0652 \u0644\u0650\u064a \u0635\u064e\u062f\u0652\u0631\u0650\u064a <\/span>“Rabbim s\u00eenemi a\u00e7, r\u00fbhuma geni\u015flik ver.”[3] bir intih\u00e2d\u0131r. Ama \u0623\u064e\u0644\u064e\u0645\u0652 \u0646\u064e\u0634\u0652\u0631\u064e\u062d\u0652 \u0644\u064e\u0643\u064e \u0635\u064e\u062f\u0652\u0631\u064e\u0643\u064e <\/span>“Biz, Senin s\u00eeneni a\u00e7\u0131p r\u00fbhuna geni\u015flik vermedik mi?”[4] mazhariyetine g\u00f6re bir ibtid\u00e2d\u0131r. Kez\u00e2 \u0631\u064e\u0628\u0650\u0651 \u0623\u064e\u0631\u0650\u0646\u0650\u064a \u0623\u064e\u0646\u0652\u0638\u064f\u0631\u0652 \u0625\u0650\u0644\u064e\u064a\u0652\u0643\u064e<\/span> “Rabbim g\u00f6ster cem\u00e2lini g\u00f6reyim Seni.”[5] kendi makam\u0131nda bir son ama,<\/p>\n \u0645\u064e\u0627 \u0632\u064e\u0627\u063a\u064e \u0627\u0644\u0652\u0628\u064e\u0635\u064e\u0631\u064f \u0648\u064e\u0645\u064e\u0627 \u0637\u064e\u063a\u064e\u0649<\/span> “O’nun g\u00f6z\u00fc ne kayd\u0131 ne de kama\u015ft\u0131.”[6] ufkuna g\u00f6re bir ba\u015flang\u0131\u00e7t\u0131r. Bunun gibi \u0625\u0650\u0646\u0651\u064e \u0645\u064e\u0639\u0650\u064a\u064e \u0631\u064e\u0628\u0650\u0651\u064a \u0633\u064e\u064a\u064e\u0647\u0652\u062f\u0650\u064a\u0646\u0650 <\/span>“\u015e\u00fcphesiz benimle beraberdir Rabbim ve bana yol g\u00f6sterecektir.”[7] bir maiyeti idr\u00e2k if\u00e2desidir. Ama, \u0644\u0627\u064e \u062a\u064e\u062d\u0652\u0632\u064e\u0646\u0652 \u0625\u0650\u0646\u0651\u064e \u0627\u0644\u0644\u0647\u064e \u0645\u064e\u0639\u064e\u0646\u064e\u0627<\/span> “Tasalanma, \u015f\u00fcphesiz Allah bizimle beraberdir.”[8] hakikat-i \u00e2liyesiyle k\u00e2bil-i k\u0131yas de\u011fildir.<\/p>\n Mebde’de, sad\u00e2kat, vef\u00e2 ve azim esast\u0131r.. m\u00fcnteh\u00e2da, ciddiyet, temkin ve edep. Mebde’de kusur edenler, tak\u0131l\u0131r yollarda kal\u0131rlar.. m\u00fcnteh\u00e2dakiler ise itab g\u00f6r\u00fcr ve h\u0131rpalan\u0131rlar.<\/p>\n M\u00fckellefiyetleri yerine getirmede hassasiyet ve s\u00fcrekli Hakk’a yalvar\u0131p yakarma, ir\u00e2deyi besleyen \u00f6nemli kaynaklardan biridir. Bunun \u00f6tesinde, Hak in\u00e2yetinin, insan\u0131n g\u00f6ren g\u00f6z\u00fc, i\u015fiten kula\u011f\u0131, s\u00f6yleyen dili ve tutup yakalayan eli h\u00e2line gelmesi[9] ise, onun n\u00e2filelerdeki titizli\u011fine ba\u011fl\u0131d\u0131r.<\/p>\n \u0627\u064e\u0644\u0644\u0651\u064e\u0647\u064f\u0645\u0651\u064e \u0623\u064e\u0644\u0652\u0647\u0650\u0645\u0652\u0646\u0650\u064a \u0631\u064f\u0634\u0652\u062f\u0650\u064a \u0648\u064e\u0623\u064e\u0639\u0650\u0630\u0652\u0646\u0650\u064a \u0645\u0650\u0646\u0652 \u0634\u064e\u0631\u0650\u0651 \u0646\u064e\u0641\u0652\u0633\u0650\u064a \u0627\u064e\u0644\u0644\u0651\u064e\u0647\u064f\u0645\u0651\u064e \u0625\u0650\u0646\u0650\u0651\u064a \u0623\u064e\u0633\u0652\u0623\u064e\u0644\u064f\u0643\u064e \u0641\u0650\u0639\u0652\u0644\u064e \u0627\u0644\u0652\u062e\u064e\u064a\u0652\u0631\u064e\u0627\u062a\u0650 \u0648\u064e\u062a\u064e\u0631\u0652\u0643\u064e \u0627\u0644\u0652\u0645\u064f\u0646\u0652\u0643\u064e\u0631\u064e\u0627\u062a\u0650 \u0648\u064e\u0635\u064e\u0644\u0650\u0651 \u0627\u0644\u0644\u0651\u064e\u0647\u064f\u0645\u0651\u064e \u0639\u064e\u0644\u064e\u0649 \u0633\u064e\u064a\u0650\u0651\u062f\u0650\u0646\u064e\u0627 \u0645\u064f\u062d\u064e\u0645\u0651\u064e\u062f\u064d \u0627\u0644\u0652\u0645\u064f\u062e\u0652\u062a\u064e\u0627\u0631\u0650<\/span><\/p>\n Yazar: Fethullah G\u00fclen, S\u0131z\u0131nt\u0131, \u015eubat 1991, Cilt 13, Say\u0131 145<\/strong><\/span><\/p>\n [1] En’\u00e2m s\u00fbresi, 6\/52; Kehf s\u00fbresi, 18\/28<\/em> \u00a0\u0130steme, dileme, arzu ve isteklerin ger\u00e7ekle\u015ftirilip ortaya konmas\u0131 yetene\u011fi veya iki \u015feyden birini tercih etme m\u00e2n\u00e2lar\u0131na gelen ir\u00e2de; hayat\u0131n\u0131 kalb ve ruh seviyesinde ya\u015fayanlarca: “Nefsin isteklerini a\u015fma, bedenin arzular\u0131na ba\u015fkald\u0131rma, Hakk’\u0131n r\u0131z\u00e2 ve ho\u015fnutlu\u011funu kendi istek ve dileklerine tercih ederek kendine ra\u011fmen her yerde ve her durumda O’nda ve O’nun mur\u00e2d\u0131nda f\u00e2ni olma” \u015feklinde anla\u015f\u0131lm\u0131\u015f …<\/p>\n","protected":false},"author":1,"featured_media":3977,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1,1189],"tags":[1190,23,273,36,420,1027,1499,1487,41,1278,219],"_links":{"self":[{"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/posts\/4226"}],"collection":[{"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/comments?post=4226"}],"version-history":[{"count":3,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/posts\/4226\/revisions"}],"predecessor-version":[{"id":4229,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/posts\/4226\/revisions\/4229"}],"wp:featuredmedia":[{"embeddable":true,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/media\/3977"}],"wp:attachment":[{"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/media?parent=4226"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/categories?post=4226"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/tags?post=4226"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
\n
\n [2] B\u00fcr\u00fbc s\u00fbresi, 85\/16<\/em>
\n [3] T\u00e2h\u00e2 s\u00fbresi, 20\/25<\/em>
\n [4] \u0130n\u015fir\u00e2h s\u00fbresi, 94\/1<\/em>
\n [5] A’r\u00e2f s\u00fbresi, 7\/143<\/em>
\n [6] Necm s\u00fbresi, 53\/17<\/em>
\n [7] \u015euar\u00e2 s\u00fbresi, 26\/62<\/em>
\n [8] Tevbe s\u00fbresi, 9\/40<\/em>
\n [9] Bkz. Buh\u00e2r\u00ee, rikak 38; Ahmed b. Hanbel, M\u00fcsned 6\/256<\/em><\/p>\n<\/div>\n","protected":false},"excerpt":{"rendered":"