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Yak\u0131nl\u0131k m\u00e2n\u00e2s\u0131na gelen kurb, sof\u00eeyece, insan\u0131n m\u00e2ver\u00e2\u00eele\u015fip cism\u00e2niyet \u00e7eperini a\u015farak Allah’a yakla\u015fmas\u0131 demektir. Kurbu, Allah’\u0131n (c.c.), kullar\u0131na yakla\u015fmas\u0131 \u015feklinde anlayanlar olmu\u015f ise de, bu O’na mek\u00e2n ve mesafe iz\u00e2fe m\u00e2n\u00e2lar\u0131n\u0131 i\u015fm\u00e2m etmesi itibar\u0131yla uygun g\u00f6r\u00fclmemektedir. Kald\u0131 ki, Cen\u00e2b-\u0131 Hakk’\u0131n kullar\u0131na olan yak\u0131nl\u0131\u011f\u0131 “keyn\u00fbnet”ler ve “sayr\u00fbret”ler \u00fcst\u00fc bir yak\u0131nl\u0131kt\u0131r. De\u011filken sonradan meydana gelen bir kurb, sonradan var olanlar\u0131n ve varl\u0131klar\u0131n\u0131 de\u011fi\u015fik tekevv\u00fcnlerle s\u00fcrd\u00fcrenlerin hususiyetidir. Bu iki kurbu, birka\u00e7 kelime i\u00e7inde “Her nerede olursan\u0131z O sizinle beraberdir.” (Had\u00eed s\u00fbresi, 57\/4)<\/strong> nur-ef\u015f\u00e2n bey\u00e2n\u0131 ne g\u00fczel if\u00e2de eder! B\u00f6yle bir yak\u0131nl\u0131k ayn\u0131 zamanda, iman ve amel-i s\u00e2lihle elde edilen husus\u00ee yak\u0131nl\u0131k da de\u011fildir.. \u015fak\u00ee-sa\u00eed, hay\u0131rl\u0131-hay\u0131rs\u0131z, s\u00e2lih-t\u00e2lih, canl\u0131-cans\u0131z zerreden sistemlere kadar herkesi kanatlar\u0131 alt\u0131na alan um\u00fbm\u00ee bir kurbiyettir.Evet, kurb-i um\u00fbm\u00ee, herkesi ve her \u015feyi \u015femsiyesi alt\u0131na almas\u0131na mukabil, kurb-i hususi, imana dayan\u0131r ve Allah’\u0131n iyi, g\u00fczel, do\u011fru dedi\u011fi hususlar\u0131n ya\u015fan\u0131p yerine getirilmesiyle ger\u00e7ekle\u015ftirilir ki, bu da ancak, kurb yolunu bulmu\u015f ve sonsuza uzayan koridora girmi\u015f bulunan, her g\u00fcn ayr\u0131 bir iman derinli\u011fiyle sabahlayan-ak\u015famlayan ve \u0625\u0650\u0646\u0651\u064e \u0627\u0644\u0644\u0647\u064e \u0645\u064e\u0639\u064e \u0627\u0644\u0651\u064e\u0630\u0650\u064a\u0646\u064e \u0627\u062a\u0651\u064e\u0642\u064e\u0648\u0652\u0627 \u0648\u064e\u0627\u0644\u0651\u064e\u0630\u0650\u064a\u0646\u064e \u0647\u064f\u0645\u0652 \u0645\u064f\u062d\u0652\u0633\u0650\u0646\u064f\u0648\u0646\u064e <\/span>“\u015e\u00fcphesiz Allah, takv\u00e2ya sar\u0131lanlar ve ihsan \u015fuuruyla iyili\u011fi ve g\u00fczelli\u011fi takip edenlerle beraberdir.” (Nahl s\u00fbresi, 16\/128) ufkunda seyahat eden bahtiyarlar i\u00e7in bahis mevzuudur. Bu mertebeyi yakalayanlar nefes al\u0131rken \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 beraberimdedir Rabbim ve bana yol g\u00f6sterecektir.”\u00a0(\u015euar\u00e2 s\u00fbresi, 26\/62) derler; nefeslerini verirken de \u0625\u0650\u0646\u0651\u064e \u0627\u0644\u0644\u0647\u064e \u0645\u064e\u0639\u064e\u0646\u064e\u0627 <\/span>“\u015e\u00fcphesiz Allah bizimle beraberdir.” (Tevbe s\u00fbresi, 9\/40)\u00a0der kurbet soluklarlar.<\/p>\n

Kurb-i hususide iman \u015fuuru ve ihsan hakikat\u0131, g\u00f6zde ziy\u00e2 ve cesette can gibidir. Bu iki temel esasa ba\u011fl\u0131 olarak farz ve n\u00e2filelerin yerine getirilmesi ise, n\u00e2m\u00fcten\u00e2h\u00eelik sem\u00e2lar\u0131na a\u00e7\u0131lmada iki n\u00fbr\u00e2n\u00ee kanat mes\u00e2besindedir. Evet, insan\u0131 Allah’a yakla\u015ft\u0131rma yollar\u0131n\u0131n en emini, en kestirmesi ve en makb\u00fbl\u00fc farzlar\u0131 ed\u00e2 yoludur. Ve ger\u00e7ek mahb\u00fbbiyet ve dolay\u0131s\u0131yla da kurbet ise, s\u0131n\u0131rl\u0131 ve kay\u0131tl\u0131 olmayan n\u00e2filelerin n\u00e2m\u00fcten\u00e2h\u00ee, engin ve vef\u00e2 t\u00fcten ikliminde tahakkuk eder. ^{[1]<\/sup> Hak yolcusu, her an ayr\u0131 bir n\u00e2filenin kanatlar\u0131 alt\u0131nda sonsuza uzanan yeni bir koridorda kendini bulur, yeni bir mazhariyete ula\u015ft\u0131\u011f\u0131n\u0131 hisseder; farzlar\u0131 ed\u00e2ya daha bir i\u015ftihal\u0131 ve n\u00e2filelere kar\u015f\u0131 da daha bir i\u015ftiyakl\u0131 h\u00e2le gelir.<\/p>\n}

\u0130\u015fte bu nokta ve bu m\u00e2n\u00e2ya uyanan her ruh, Allah’\u0131 sevdi\u011fi \u00f6l\u00e7\u00fcde, vicdan\u0131nda Allah taraf\u0131ndan sevildi\u011fini de duyar ve bir kuds\u00ee hadiste if\u00e2de buyuruldu\u011fu gibi, art\u0131k onun i\u015fitmesi, g\u00f6rmesi, tutmas\u0131, y\u00fcr\u00fcmesi do\u011frudan do\u011fruya “me\u015f\u00eeet-i h\u00e2ssa” dairesinde cereyan etmeye ba\u015flar.^{[2]<\/sup><\/p>\n}

Di\u011fer bir if\u00e2de ile, farzlarla “kurbet” insan\u0131n makam-\u0131 mahb\u00fbbiyete ula\u015fmas\u0131n\u0131n ve Hakk’\u0131n sevip ho\u015fnut oldu\u011fu kimseler aras\u0131nda bulunmas\u0131n\u0131n ayr\u0131 bir unvan\u0131; n\u00e2filelerle kurbet ise, onun hareket ve davran\u0131\u015flar\u0131n\u0131n Z\u00e2t-\u0131 Hakk’a iz\u00e2fe edilmesi makam\u0131d\u0131r ki, \u0641\u064e\u0644\u064e\u0645\u0652 \u062a\u064e\u0642\u0652\u062a\u064f\u0644\u064f\u0648\u0647\u064f\u0645\u0652 \u0648\u064e\u0644\u064e\u0643\u0650\u0646\u0651\u064e \u0627\u0644\u0644\u0647\u064e \u0642\u064e\u062a\u064e\u0644\u064e\u0647\u064f\u0645\u0652 \u0648\u064e\u0645\u064e\u0627 \u0631\u064e\u0645\u064e\u064a\u0652\u062a\u064e \u0625\u0650\u0630\u0652 \u0631\u064e\u0645\u064e\u064a\u0652\u062a\u064e \u0648\u064e\u0644\u064e\u0643\u0650\u0646\u0651\u064e \u0627\u0644\u0644\u0647\u064e \u0631\u064e\u0645\u064e\u0649<\/span> “Onlar\u0131, siz \u00f6ld\u00fcrmediniz, bilakis onlar\u0131 Allah \u00f6ld\u00fcrd\u00fc, att\u0131\u011f\u0131n vakit de sen atmad\u0131n ve l\u00e2kin Allah att\u0131.”\u00a0(Enf\u00e2l s\u00fbresi, 8\/17) g\u00f6lgesinde herkese husus\u00ee bir iltifat ve te\u015friftir.<\/p>\n

Husus\u00ee bir tevecc\u00fchten ibaret olan kurbette, tevecc\u00fch noktas\u0131n\u0131 g\u00f6rmezlikten gelerek onu, insan\u0131n ef’\u00e2l ve davran\u0131\u015flar\u0131yla iz\u00e2ha kalk\u0131\u015fmak da yanl\u0131\u015ft\u0131r. Yak\u0131nl\u0131k O’nun ululu\u011funun \u015fe’ni ve rahmetinin bir buudu, uzakl\u0131k da bizim h\u00e2limiz ve mahiyet bo\u015flu\u011fumuzun bir \u00e7ukurudur. G\u00fclistan sahibi:<\/p>\n

\u062f\u064f\u0648\u0633\u0652\u062a \u0646\u064e\u0632\u0652\u062f\u0650\u064a\u0643\u0652\u062a\u064e\u0631 \u0627\u064e\u0632\u0652 \u0645\u064e\u0646\u0652 \u0628\u064e\u0645\u064e\u0646\u0652 \u0627\u0633\u062a\u0652
\n\u0648\u0650\u064a\u0646\u0652 \u0639\u064e\u062c\u064e\u0628\u0652\u062a\u064e\u0631 \u0643\u0650\u0647 \u0645\u064e\u0646 \u0627\u064e\u0632\u0652 \u0648\u064e\u064a\u0652 \u062f\u064f\u0648\u0631\u064e\u0645
\n\u0686\u0650\u0643\u064f\u0646\u064e\u0645 \u0628\u064e\u0627 \u0643\u0650\u0647 \u062a\u064e\u0648\u064e\u0627\u0646 \u06af\u064f\u0641\u0652\u062a \u0643\u0650\u0647 \u0627\u064f\u0648
\n\u062f\u064e\u0631 \u0643\u064e\u0646\u064e\u0627\u0631\u0650 \u0645\u064e\u0640\u0646 \u0648\u064f \u0645\u064e\u0646 \u0645\u064e\u0647\u0652\u062c\u064f\u0648\u0631\u064e\u0645<\/span><\/h3>\n

“Dost bana benden daha yak\u0131nd\u0131r; ne ac\u00e2yip ki ben ondan uza\u011f\u0131m… Ne yap\u0131p ne diyebilirim ki; dost benim yan\u0131mda, kuca\u011f\u0131mda oysaki ben ondan uza\u011f\u0131m.” diyerek, kurbun kime \u00e2it, bu’dun kime ait oldu\u011funu \u00e7ok g\u00fczel i\u015faretlemektedir.<\/p>\n

Bu’d; uzakl\u0131k ve hel\u00e2k m\u00e2n\u00e2s\u0131na gelir. Tasavvuf\u00e7ular onu, mebde’ itibar\u0131yla f\u00fcy\u00fbz\u00e2t\u0131n kesilmesi ve Hak’tan uzakla\u015fma, netice itibar\u0131yla da -tabi\u00ee bir in\u00e2yet-i h\u00e2ssa olmazsa- hizl\u00e2n ve mahrumiyet \u015feklinde g\u00f6rm\u00fc\u015f ve \u00fcrperilmesi gereken bir husus oldu\u011funu vurgulam\u0131\u015flard\u0131r.<\/p>\n

Kurbun; avam-\u0131 m\u00fc’min\u00een, evliy\u00e2, asfiy\u00e2, ebr\u00e2r ve mukarrab\u00eene g\u00f6re dereceleri bulundu\u011fu gibi, “bu’d”un da kendi i\u00e7inde alt alta dereke ve mertebeleri vard\u0131r; bu mertebelerin mutlak hel\u00e2k noktas\u0131n\u0131 da \u015feytan i\u015fg\u00e2l eder.<\/p>\n

Kurbun-bu’dun birer tevecc\u00fch veya mahrumiyet \u015feklinde bulunmas\u0131 ayr\u0131 \u015fey, sezilip bilinmeleri ayr\u0131 \u015feydir. Bazen, en b\u00fcy\u00fck ikram, ikram\u0131n hissettirilmemesi \u015feklinde gelir ve “Akrabu’l-mukarrab\u00een” (En \u00fcst seviyede kurba mazhar olan) kendi yak\u0131nl\u0131\u011f\u0131n\u0131 bilemez. Bazen mekr tam olur, bu’dun zulmetleri sezilemez.. bazen de sekir h\u00e2li h\u00e2kim olur, kurb-bu’d tefrik edilemez.. ve dolay\u0131s\u0131yla da b\u00f6ylelerinde kurb i\u015ftiyak\u0131 ve bu’d endi\u015fesi g\u00f6r\u00fclmez.<\/p>\n

\u062c\u064e\u0627\u0645\u0650\u064a \u0645\u064e\u0643\u064f\u0646\u0652 \u0627\u064e\u0646\u0652\u062f\u0650\u064a\u0634\u064e\u0647 \u0646\u064e\u0632\u0652\u062f\u0650\u064a\u0643\u0650\u064a \u0648\u064e\u062f\u064f\u0648\u0631\u0650\u064a
\n\u0644\u0627\u064e \u0642\u064f\u0631\u0652\u0628\u064e \u0648\u064e\u0644\u0627\u064e \u0628\u064f\u0639\u0652\u062f\u064e \u0648\u064e\u0644\u0627\u064e \u0648\u064e\u0635\u0652\u0644\u064e \u0648\u064e\u0644\u0627\u064e \u0628\u064e\u064a\u0652\u0646\u064e<\/span><\/h3>\n

“C\u00e2m\u00ee, sen yak\u0131nl\u0131k ve uzakl\u0131k endi\u015fesine d\u00fc\u015fme, zir\u00e2 asl\u0131nda ne uzakl\u0131k ne yak\u0131nl\u0131k ne vuslat ne de ayr\u0131l\u0131k diye bir \u015fey yoktur.” s\u00f6zleri bu ser\u00e2z\u00e2d ve sermest ruhlar\u0131n d\u00fc\u015f\u00fcncelerini if\u00e2de eder.<\/p>\n

Bu’dun ger\u00e7ek \u00fcrperticili\u011fi ve mahrumiyeti m\u00fcsellem; baz\u0131 ruhlar da vard\u0131r ki, kurbun meh\u00e2bet esintileri kar\u015f\u0131s\u0131nda tir tir titrer ve o andaki ruh h\u00e2letiyle kendilerini kahr u tedm\u00eerin pen\u00e7esinde san\u0131rlar, “Kurb-i sult\u00e2n \u00e2te\u015f-i s\u00fbz\u00e2n buved.”^{[3]<\/sup> bu m\u00fcnasebetle ve bu m\u00e2n\u00e2da s\u00f6ylenmi\u015f olsa gerek. B\u00fct\u00fcn bunlara ra\u011fmen kurb, il\u00e2h\u00ee nefeh\u00e2t ve \u00fcns esintilerine a\u00e7\u0131k cennet yama\u00e7lar\u0131na benzetilecekse, bu’da, mahrumiyet ve hizl\u00e2n gayy\u00e2lar\u0131 demek uygun olur.<\/p>\n}

\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 \u0631\u0650\u0636\u064e\u0627\u0643\u064e \u0648\u064e\u0645\u064e\u0627 \u0642\u064e\u0631\u0651\u064e\u0628\u064e \u0625\u0650\u0644\u064e\u064a\u0652\u0647\u0650 \u0645\u0650\u0646\u0652 \u0642\u064e\u0648\u0652\u0644\u064d \u0648\u064e\u0639\u064e\u0645\u064e\u0644\u064d \u0648\u064e\u0635\u064e\u0644\u0650\u0651 \u0648\u064e\u0633\u064e\u0644\u0650\u0651\u0645\u0652 \u0639\u064e\u0644\u064e\u0649 \u0633\u064e\u064a\u0650\u0651\u062f\u0650\u0646\u064e\u0627 \u0645\u064f\u062d\u064e\u0645\u0651\u064e\u062f\u064d \u0633\u064e\u064a\u0650\u0651\u062f\u0650 \u0627\u0644\u0652\u0645\u064f\u0642\u064e\u0631\u0651\u064e\u0628\u0650\u064a\u0646\u064e \u0648\u064e\u0639\u064e\u0644\u064e\u0649 \u0622\u0644\u0650\u0647\u0650 \u0648\u064e\u0623\u064e\u0635\u0652\u062d\u064e\u0627\u0628\u0650\u0647\u0650 \u0627\u0644\u0652\u0645\u064f\u062e\u0652\u0644\u064e\u0635\u0650\u064a\u0646\u064e<\/span><\/h3>\n

Yazar: Fethullah G\u00fclen , S\u0131z\u0131nt\u0131, May\u0131s 1991, Cilt 13, Say\u0131 148<\/strong><\/span><\/p>\n

---

\n[1] Buh\u00e2r\u00ee, rikak 38; Ahmed b. Hanbel, M\u00fcsned 6\/256.
\n[2] Buh\u00e2r\u00ee, rikak 38.
\n[3] “Sultana yak\u0131nl\u0131k, yak\u0131c\u0131 ate\u015ftir.”<\/p><\/div>\n","protected":false},"excerpt":{"rendered":"

Yak\u0131nl\u0131k m\u00e2n\u00e2s\u0131na gelen kurb, sof\u00eeyece, insan\u0131n m\u00e2ver\u00e2\u00eele\u015fip cism\u00e2niyet \u00e7eperini a\u015farak Allah’a yakla\u015fmas\u0131 demektir. Kurbu, Allah’\u0131n (c.c.), kullar\u0131na yakla\u015fmas\u0131 \u015feklinde anlayanlar olmu\u015f ise de, bu O’na mek\u00e2n ve mesafe iz\u00e2fe m\u00e2n\u00e2lar\u0131n\u0131 i\u015fm\u00e2m etmesi itibar\u0131yla uygun g\u00f6r\u00fclmemektedir. Kald\u0131 ki, Cen\u00e2b-\u0131 Hakk’\u0131n kullar\u0131na olan yak\u0131nl\u0131\u011f\u0131 “keyn\u00fbnet”ler ve “sayr\u00fbret”ler \u00fcst\u00fc bir yak\u0131nl\u0131kt\u0131r. De\u011filken sonradan meydana gelen bir kurb, sonradan …<\/p>\n","protected":false},"author":1,"featured_media":4022,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1,1189],"tags":[1190,1510,1509,23,273,36,420,1508,41,1278],"_links":{"self":[{"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/posts\/4245"}],"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=4245"}],"version-history":[{"count":1,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/posts\/4245\/revisions"}],"predecessor-version":[{"id":4246,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/posts\/4245\/revisions\/4246"}],"wp:featuredmedia":[{"embeddable":true,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/media\/4022"}],"wp:attachment":[{"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/media?parent=4245"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/categories?post=4245"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/tags?post=4245"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}