\n\nYak\u00een, \u015fekten, \u015f\u00fcpheden kurtulmak; do\u011fru, sa\u011flam ve kesinlerden kesin bir bilgiye, hem de herhangi bir teredd\u00fct ve ku\u015fkuya d\u00fc\u015fmeyecek \u015fekilde ula\u015fmak ve o bilgiyi r\u00fbha m\u00e2l etmek demektir. Yerinde \u00eek\u00e2n, ist\u00eek\u00e2n ve teyakkun da diyece\u011fimiz yak\u00een, m\u00e2rifet yolcusunun ruh\u00e2n\u00ee seyahatinde y\u00fckselip ya\u015fad\u0131\u011f\u0131 m\u00e2nev\u00ee bir makamd\u0131r. B\u00f6yle bir makam, derece, mertebe, terakk\u00ee ve inki\u015f\u00e2fa a\u00e7\u0131k varl\u0131klar i\u00e7in s\u00f6zkonusudur. \u0130\u00e7inde derece ve mertebelerin bulunmad\u0131\u011f\u0131, kendisi i\u00e7in inki\u015f\u00e2f ve terakk\u00eenin de bahis mevzuu olmad\u0131\u011f\u0131 ilm-i il\u00e2h\u00ee i\u00e7in yak\u00een kat’iyen s\u00f6z konusu de\u011fildir. Bir kere il\u00e2h\u00ee isimler tevk\u00eef\u00eedir.. ve gayb\u0131n lis\u00e2n-\u0131 fas\u00eehi Hz. \u015e\u00e2ri’ (s.a.s) taraf\u0131ndan -tabi\u00ee kendisine verilen v\u00e2ridat \u00f6l\u00e7\u00fcs\u00fcnde- nelerden ibaret oldu\u011fu bildirilmi\u015ftir ama, bunlar aras\u0131nda, yak\u00eene kaynakl\u0131k yapabilecek “m\u00fbkin” diye bir isme rastlanmamaktad\u0131r. S\u00e2niyen yak\u00een, \u015fek, \u015f\u00fcphe, teredd\u00fct \u015f\u00e2n\u0131ndan olan nesneler hakk\u0131nda kullan\u0131l\u0131r; Z\u00e2t-\u0131 Ul\u00fbhiyet ise bunlardan m\u00fcnezzeh ve m\u00fcberr\u00e2d\u0131r.<\/p>\n\n\n\n

Hakikat ehlince yak\u00een; iman esaslar\u0131n\u0131 ve bilhassa, iman\u0131n kutb-u a’zam\u0131n\u0131, aksine ihtimal vermeyecek \u015fekilde bilmek, kabullenmek, duyup hissetmek ve onun insan benli\u011fiyle b\u00fct\u00fcnle\u015fti\u011fi irfan ufkuna ula\u015fmak demektir. Onu, imanda delil ve b\u00fcrhanlar\u0131 a\u015farak, “lat\u00eefe-i rabb\u00e2niye” yoluyla gayblar\u0131 m\u00fc\u015f\u00e2hede, e\u015fy\u00e2n\u0131n perde arkas\u0131n\u0131 mur\u00e2kabe ve s\u0131rlar\u0131 muhafaza \u015feklinde de tarif etmi\u015flerdir. Ona, b\u00fct\u00fcn bilgi kaynaklar\u0131n\u0131, b\u00fct\u00fcn m\u00fc\u015f\u00e2hede ve mur\u00e2kabe yollar\u0131n\u0131 kullanarak var\u0131lan noktalar \u00f6tesi nokta -ki, o nokta bir y\u00f6n\u00fcyle intih\u00e2, di\u011fer y\u00f6n\u00fcyle de ibtid\u00e2 say\u0131l\u0131r- demek, zannederim daha uygun olur. O noktaya ula\u015fan hakikat eri, s\u0131k s\u0131k sonsuza yelken a\u00e7ar.. kalben miraca, r\u00fbhen \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 “Ne g\u00f6z kayd\u0131 ne de haddi a\u015ft\u0131.”[1] ufkuna ula\u015f\u0131r.. p\u00e2r p\u00e2r yanan il\u00e2h\u00ee tecelliler kehke\u015f\u00e2nlar\u0131 aras\u0131nda seyahat eder ve “\u00e2yet\u00fc’l-k\u00fcbr\u00e2”y\u0131 heceleyecek lis\u00e2n, g\u00f6r\u00fcp duyacak sem’ u basarla taltif edilir. Yani sonsuzluk yolcusunun k\u00e2inat kit\u00e2b\u0131n\u0131 sistemli m\u00fct\u00e2laas\u0131, e\u015fy\u00e2y\u0131 tekrar-ber-tekrar halla\u00e7 etmesi neticesinde, b\u00fcy\u00fck-k\u00fc\u00e7\u00fck her varl\u0131k \u00fczerinde, Allah’a mahsus taklit kabul etmez sikke ve tu\u011fralar\u0131n if\u00e2de ettikleri m\u00e2n\u00e2lara.. \u00e2f\u00e2kta ve enf\u00fcste m\u00fc\u015f\u00e2hedesine takdim edilen ibret levhalar\u0131n\u0131 seyr ede ede ula\u015f\u0131lmaz perde arkas\u0131 s\u0131rlar\u0131n inki\u015f\u00e2f\u0131na.. hayat\u0131n\u0131 ilhamlar\u0131n t\u0131ls\u0131ml\u0131 ve ayd\u0131nl\u0131k ikliminde s\u00fcrd\u00fcre s\u00fcrd\u00fcre ins\u00e2n\u00ee g\u00fc\u00e7le a\u015f\u0131lamayan ve ih\u00e2ta edilemeyen “kenz-i mahf\u00ee”nin tenezz\u00fcl dalga boyuyla kalbde tecellisine.. ve bu kaynaklardan s\u00fcz\u00fcl\u00fcp gelen \u0131\u015f\u0131k dalgalar\u0131 mahiyetindeki v\u00e2rid\u00e2t\u0131 g\u00f6z, kulak ve di\u011fer l\u00e2t\u00eefelere hem de hi\u00e7 k\u0131rmadan, de\u011fi\u015ftirmeden aksettiren vicdan men\u015f\u00fbrunun i\u015f’\u00e2r ve i\u015f\u00e2retlerine \u00e2\u015fina olmas\u0131, duyup hissetmesi, zevkedip tatmas\u0131d\u0131r ki, ancak, \u00e7ok husus\u00ee m\u00e2n\u00e2da Allah’a yak\u0131n olanlar\u0131n l\u00fctufland\u0131r\u0131lacaklar\u0131 bir mazhariyettir.<\/p>\n\n\n\n

Yak\u00eenin en az\u0131 bile, kalbi nurlarla dolduracak, teredd\u00fct sis ve dumanlar\u0131n\u0131 silip s\u00fcp\u00fcrecek ve insan\u0131n i\u00e7 d\u00fcnyas\u0131nda, sevin\u00e7, itmin\u00e2n ve revh u reyh\u00e2n esintileri meydana getirecek kadar g\u00fc\u00e7l\u00fcd\u00fcr. Hz. Z\u00fcnn\u00fbn’un da dedi\u011fi gibi; yak\u00een, kalbi ebediyet arzusu ve sonsuzluk emeliyle co\u015fturur. Bu y\u00fcksek duygu ise, insanda z\u00fchd d\u00fc\u015f\u00fcncesini uyar\u0131r ve geli\u015ftirir.. z\u00fchd yama\u00e7lar\u0131, hikmete a\u00e7\u0131k d\u00fc\u015f\u00fcnce ku\u015faklar\u0131d\u0131r.. z\u00fchdle kanatlan\u0131p hikmete ula\u015fan ruh, benli\u011fine \u00e2k\u0131bet m\u00fcl\u00e2hazas\u0131n\u0131 per\u00e7inler ve h\u00e2kim k\u0131lar.. ukb\u00e2 m\u00fcl\u00e2hazas\u0131yla oturup kalkanlar ise, halk i\u00e7inde olsalar dahi hep Hak’la beraberdirler.<\/p>\n\n\n\n

Yak\u00eenin ba\u015flang\u0131c\u0131, perde aralanmas\u0131 berz\u00e2h\u0131, iki ad\u0131m \u00f6tesi m\u00fck\u00e2\u015fefe -kalbin il\u00e2h\u00ee tecellilerle doygunlu\u011fa ula\u015f\u0131p, \u015f\u00fcphe, teredd\u00fct ve b\u00fct\u00fcn ku\u015fkulara kapanmas\u0131 ki; bu noktaya ula\u015fanlardan baz\u0131lar\u0131: “Perde a\u00e7\u0131lsa yak\u00eenim ziy\u00e2dele\u015fmez.”[2] demi\u015flerdir- e\u015fy\u00e2n\u0131n hakikatinin renkler ve keyfiyetler \u00fcst\u00fc t\u00fcllendi\u011fi bu iklimden iki soluk sonras\u0131 da m\u00fc\u015f\u00e2hede -g\u00f6zle g\u00f6r\u00fclmemi\u015fler, kulakla i\u015fitilmemi\u015fler ve insan tasavvurlar\u0131n\u0131 a\u015fan- mevhibeler \u00e2leminde seyahat ufkudur.<\/p>\n\n\n\n

Yak\u00een, mebde itibar\u0131yla kesb\u00ee, m\u00fcnteh\u00e2 ve netice itibar\u0131yla da bed\u00eeh\u00ee, lutf\u00ee -kesb\u00ee s\u00f6z\u00fcyle, Ehl-i S\u00fcnnet imamlar\u0131n\u0131n, e\u011filim ve e\u011filimdeki tasarruf dedikleri c\u00fcz’\u00ee ir\u00e2de ve onun taallukunu kastediyorum- ve mutlaka m\u00e2rifet vizelidir. M\u00e2rifet; bak\u0131\u015f z\u00e2viyesi, isabetli nazar, dupduru niyet ve s\u00e2likin delillerle bulu\u015fup tan\u0131\u015fmas\u0131na, Allah ihs\u00e2n\u0131n\u0131n iktir\u00e2n etmesiyle meydana gelir, bill\u00fbrla\u015f\u0131r, benli\u011fin b\u00fct\u00fcn derinliklerini ayd\u0131nlat\u0131r.. derken d\u00f6rt bir yandan insan r\u00fbhuna \u0131\u015f\u0131klar ya\u011fmaya ba\u015flar.. varl\u0131\u011f\u0131n her ufkunda pe\u015fipe\u015fine \u015fafaklar s\u00f6k\u00fcn eder.. ma\u015fr\u0131klar\u0131n yan\u0131nda ma\u011fribler de a\u011far\u0131r ve istid\u00e2d\u0131na g\u00f6re her fert, kendini \u0131\u015f\u0131klarla muh\u00e2t bir nokta gibi g\u00f6r\u00fcr r\u00fbhunun derinliklerinde.. kesret da\u011fda\u011fas\u0131n\u0131n silinip gitti\u011fini m\u00fc\u015f\u00e2hede eder ve her \u015feyin bir vahdet zemzemesi i\u00e7inde zevke ink\u0131lap etti\u011fini duyar ve ya\u015far…<\/p>\n\n\n\n

Evet, yak\u00een, ba\u015flang\u0131c\u0131 itibar\u0131yla, biraz tozlu-dumanl\u0131, dolay\u0131s\u0131yla da huzursuzluk esintilerine a\u00e7\u0131k ge\u00e7er; neticesi itibar\u0131yla ise, tasavvurlar \u00fcst\u00fc bir huzurla i\u00e7 i\u00e7edir. Mebde ve m\u00fcnteh\u00e2daki bu farkl\u0131l\u0131\u011f\u0131 g\u00f6remeyenler, yak\u00eende hatar\u00e2t, huzurda tavattun ve emniyet varoldu\u011fu iltib\u00e2s\u0131na d\u00fc\u015fm\u00fc\u015flerdir. Oysaki mesele, tamamen bir mebde ve m\u00fcnteh\u00e2 meselesi.. hatar\u00e2t ise [3]\u0625\u0650\u0644\u0627\u064e\u0651 \u0623\u064e\u0646\u0652 \u064a\u064e\u062a\u064e\u063a\u064e\u0645\u064e\u0651\u062f\u064e\u0646\u0650\u064a\u064e \u0627\u0644\u0644\u0647\u064f \u0628\u0650\u0631\u064e\u062d\u0652\u0645\u064e\u0629\u064d \u0645\u0650\u0646\u0652\u0647\u064f fehv\u00e2s\u0131nca herkes i\u00e7in bahis mevzuu.. tavattun ve emniyete gelince onlar, Allah’\u0131n yak\u00een seralar\u0131nda yeti\u015ftirdi\u011fi in\u00e2yet turfandalar\u0131d\u0131r.<\/p>\n\n\n\n

Bir k\u0131s\u0131m Kur’\u00e2n \u00e2yetlerinde i\u015f\u00e2ret buyuruldu\u011fu gibi, yak\u00een, tasavvuf erb\u00e2b\u0131nca \u00fc\u00e7 b\u00f6l\u00fcm i\u00e7inde m\u00fct\u00e2laa edilmi\u015ftir:<\/p>\n\n\n\n

1.<\/strong> \u0130lme’l-yak\u00een ki; apa\u00e7\u0131k delil ve b\u00fcrhanlar\u0131n ayd\u0131nl\u0131k d\u00fcnyas\u0131nda, o delil ve b\u00fcrhanlar ves\u00e2yetinde hedeflenilen hususlarla al\u00e2kal\u0131 en sa\u011flam inan\u00e7 ve en kesin iz’\u00e2na ula\u015fma h\u00e2li,<\/p>\n\n\n\n

2.<\/strong> Ayne’l-yak\u00een ki; ke\u015fif, m\u00fc\u015f\u00e2hede ve duyup hissetmenin, r\u00fbha kazand\u0131rd\u0131\u011f\u0131 engin ve tarifler \u00fcst\u00fc m\u00e2rifete ula\u015fabilme p\u00e2yesi,<\/p>\n\n\n\n

3.<\/strong> Hakka’l-yak\u00een ki; perdesiz, h\u00e2ilsiz; ayn\u0131 zamanda kemmiyetsiz, keyfiyetsiz ve tasavvurlar\u0131 a\u015fan s\u0131rl\u0131 bir maiyyeti ihr\u00e2z mazhariyeti diye yorumlanm\u0131\u015ft\u0131r. Baz\u0131lar\u0131 bu mazhariyeti, kulun, benlik, en\u00e2niyet ve nefis cihetiyle fen\u00e2 bulup Z\u00e2t-\u0131 Hak’la k\u00e2im olmas\u0131 \u015feklinde tefsir etmi\u015flerdir.<\/p>\n\n\n\n

Bu \u00fc\u00e7 hususu, avamca \u015f\u00f6yle bir mis\u00e2l ile anlatmak da m\u00fcmk\u00fcnd\u00fcr: Bir insan\u0131n \u00f6lmeden \u00f6l\u00fcm\u00fc bilmesi “ilme’l-yak\u00een”, g\u00f6z\u00fcnden perdenin kald\u0131r\u0131l\u0131p can\u0131n\u0131 almaya gelen melekleri g\u00f6rmesi ve seker\u00e2t \u00f6ncesi bir k\u0131s\u0131m metafizik h\u00e2diselere \u015f\u00e2hit olmas\u0131 “ayne’l-yak\u00een”, \u00f6l\u00fcm\u00fcn kendine has keyfiyetini tad\u0131p duymas\u0131 da “hakka’l-yak\u00een”dir. Buna g\u00f6re bir insan\u0131n, ilm\u00ee istidl\u00e2l yoluyla herhangi bir mevzuda elde etti\u011fi kesin bilgiye ilme’l-yak\u00een, g\u00f6z\u00fcyle, kula\u011f\u0131yla ve di\u011fer s\u00e2lim duygular\u0131yla ula\u015ft\u0131\u011f\u0131 m\u00e2rifete ayne’l-yak\u00een, istidl\u00e2l ve m\u00fc\u015f\u00e2hade \u00fcst\u00fc ve do\u011frudan do\u011fruya onun vicdan\u0131na gelen, vicdan\u0131ndan f\u0131\u015fk\u0131ran ve b\u00fct\u00fcn z\u00e2hir-b\u00e2t\u0131n duygular\u0131n\u0131n ufkunu saran irf\u00e2na da hakka’l-yak\u00een denir.<\/p>\n\n\n\n

Yak\u00eenin, hususiyle de hakka’l-yak\u00eenin, hak\u00e2ik-i m\u00fccerre-deye tatbikine gelince, yukar\u0131daki m\u00fcl\u00e2hazalarda da i\u015faret edildi\u011fi gibi, o, tamamen h\u00e2l\u00ee, zevk\u00ee bir meseledir.. ve bundan \u00f6te fazla bir \u015fey s\u00f6ylemek de bizim boyumuzu a\u015far.<\/p>\n\n\n\n

\u0627\u064e\u0644\u0644\u064e\u0651\u0647\u064f\u0645\u064e\u0651 \u0623\u064e\u0631\u0650\u0646\u064e\u0627 \u0627\u0644\u0652\u062d\u064e\u0642\u064e\u0651 \u062d\u064e\u0642\u064b\u0651\u0627 \u0648\u064e\u0627\u0631\u0652\u0632\u064f\u0642\u0652\u0646\u064e\u0627 \u0627\u062a\u0650\u0651\u0628\u064e\u0627\u0639\u064e\u0647\u064f \u0648\u064e\u0623\u064e\u0631\u0650\u0646\u064e\u0627 \u0627\u0644\u0652\u0628\u064e\u0627\u0637\u0650\u0644\u064e \u0628\u064e\u0627\u0637\u0650\u0644\u0627\u064b \u0648\u064e\u0627\u0631\u0652\u0632\u064f\u0642\u0652\u0646\u064e\u0627 \u0627\u062c\u0652\u062a\u0650\u0646\u064e\u0627\u0628\u064e\u0647\u064f \u0648\u064e\u0635\u064e\u0644\u0650\u0651 \u0648\u064e\u0633\u064e\u0644\u0650\u0651\u0645\u0652 \u0639\u064e\u0644\u064e\u0649 \u0635\u064e\u0627\u062d\u0650\u0628\u0650 \u0627\u0644\u0652\u064a\u064e\u0642\u0650\u064a\u0646\u0650 \u0627\u0644\u0623\u064e\u062a\u064e\u0645\u0650\u0651 \u0633\u064e\u064a\u0650\u0651\u062f\u0650\u0646\u064e\u0627 \u0645\u064f\u062d\u064e\u0645\u064e\u0651\u062f\u064d \u0627\u0652\u0644\u0627\u064e\u0643\u0652\u0631\u064e\u0645 \u0648\u064e\u0639\u064e\u0644\u064e\u0649 \u0622\u0644\u0650\u0647\u0650 \u0648\u064e\u0635\u064e\u062d\u0652\u0628\u0650\u0647\u0650 \u0623\u064e\u062c\u0652\u0645\u064e\u0639\u0650\u064a\u0646\u064e<\/p>\n\n\n\n