\u00dcsk\u00fcdar \u00dcniversitesi Tasavvuf Ara\u015ft\u0131rmalar\u0131 Enstit\u00fcs\u00fc \u00d6\u011fretim \u00dcyesi Prof. Dr. Re\u015fat \u00d6ng\u00f6ren, hak\u00eekate giden yolda yaln\u0131zl\u0131\u011f\u0131n \u00f6nemini de\u011ferlendirdi.<\/p>\n
Hak\u00eekat deyince neyi anlamal\u0131y\u0131z?<\/strong><\/p>\n Hak\u00eekat teriminin \u201cdo\u011fru, ger\u00e7ek, bir \u015feyi ger\u00e7ekle\u015ftirmek\u201d gibi anlamlara gelen \u201chak\u201d kelimesinden t\u00fcretildi\u011fini belirten Prof. Dr. Re\u015fat \u00d6ng\u00f6ren, \u201c\u2019H\u00e2lis, saf, en do\u011fru, en m\u00fckemmel\u2019 anlamlar\u0131nda kullan\u0131lmaktad\u0131r. \u0130sl\u00e2m\u2019\u0131n samimiyetle ya\u015fanmas\u0131 durumunu ifade eden tasavvufta bu terim \u2018g\u00f6r\u00fcnenin ard\u0131ndaki \u00f6rt\u00fcl\u00fc ve gizli m\u00e2na, din\u00ee hayat\u0131n en y\u00fcksek seviyede ya\u015fanarak il\u00e2h\u00ee s\u0131rlara \u00e2\u015fin\u00e2l\u0131k\u2019 gibi anlamlar ifade eder. Hakikatin Hak ile ili\u015fkili olmas\u0131, Hakk\u2019\u0131n ise \u00e7e\u015fitli mertebelerde g\u00f6r\u00fcn\u00fcr olmas\u0131 (tecell\u00ee) sebebiyle, farkl\u0131 d\u00fczeylerde hakikatlerden ve bunlar\u0131n farkl\u0131 derecelerde kavranmas\u0131ndan s\u00f6z edilir; \u2018hak\u00eekatler hak\u00eekati\u2019 denildi\u011finde b\u00fct\u00fcn hakikatleri kendisinde toplayan Cen\u00e2b-\u0131 Hakk\u2019\u0131n z\u00e2t\u0131 kastedilir.\u201d dedi.<\/p>\n Hak\u00eekatin do\u011fdu\u011fu yer\u00a0<\/strong><\/p>\n Kur\u2019an ve hadiste ge\u00e7ti\u011fi \u015fekliyle \u201ckalp\u201d kelimesinin insan\u0131n anlama, kavrama, d\u00fc\u015f\u00fcnme ve e\u015fyan\u0131n hakikatini bilme y\u00f6n\u00fcn\u00fc ifade etti\u011fini, daha do\u011frusu insan\u0131 insan yapan ve di\u011fer canl\u0131lardan ay\u0131ran temel niteli\u011fi olarak an\u0131ld\u0131\u011f\u0131n\u0131 dile getiren Prof. Dr. \u00d6ng\u00f6ren, \u201c\u0130nsan\u0131n idrak eden, bilen ve kavrayan taraf\u0131 oldu\u011fu i\u00e7in kalp hak\u00eekatin do\u011fdu\u011fu yer olarak kabul edilmi\u015ftir. Zira kalbin biri duyular \u00e2lemini, di\u011feri fizik \u00f6tesi gayb \u00e2lemini alg\u0131lamaya m\u00fcsait iki y\u00f6n\u00fc bulundu\u011fu belirtilir. Be\u015f duyu vas\u0131tas\u0131yla d\u0131\u015f d\u00fcnyay\u0131 idrak eden kalp, i\u00e7 duyusuyla da metafizik boyuta a\u011far.\u201d diye konu\u015ftu.<\/p>\n Hak\u00eekat i\u00e7in yaln\u0131zl\u0131k<\/strong><\/p>\n Kalbin birtak\u0131m hakikatlere ula\u015fmas\u0131 i\u00e7in her t\u00fcrl\u00fc kirlilikten ve gereksiz ilgilerden ar\u0131narak olgunla\u015fmas\u0131 gerekti\u011fini vurgulayan Prof. Dr. \u00d6ng\u00f6ren, \u201cBunun i\u00e7in \u00f6nce fizik\u00ee daha sonra m\u00e2nev\u00ee yaln\u0131zl\u0131k \u015fartt\u0131r. Fizik\u00ee yaln\u0131zl\u0131\u011f\u0131 ifade eden \u2018halvet\u2019 terimi esasen insan\u0131n yaln\u0131z ba\u015f\u0131na olmas\u0131 de\u011fil hak\u00eekatin kayna\u011f\u0131 olan Hak ile ba\u015f ba\u015fa olmas\u0131 demektir. \u0130nsan bir s\u00fcreli\u011fine d\u0131\u015f d\u00fcnya ile temas\u0131n\u0131 kesip birtak\u0131m rit\u00fcellerle i\u00e7 d\u00fcnyas\u0131n\u0131 Hakk\u2019a a\u00e7may\u0131 ba\u015fard\u0131\u011f\u0131 zaman g\u00f6nl\u00fcnde hakikate engel olan perdeler a\u00e7\u0131larak (ke\u015ff) hakikat idrak edilir. Bu durum iyice yerle\u015ftikten sonra art\u0131k fizik\u00ee yaln\u0131zl\u0131\u011fa gerek kalmadan d\u0131\u015f d\u00fcnya ile temas s\u0131ras\u0131nda bile kalp safiyetini korudu\u011fu s\u00fcrece hakikatle birliktelik s\u00f6z konusu olur.\u201d ifadesinde bulundu.<\/p>\n Dinimizin temel kaynaklar\u0131nda peygamberlerin ve vel\u00eelerin bile Hak ve hakikatle bulu\u015fmadan \u00f6nce yaln\u0131zl\u0131k ya\u015fad\u0131klar\u0131n\u0131n \u00f6zellikle belirtildi\u011fini anlatan Prof. Dr. \u00d6ng\u00f6ren, \u201cKur\u2019\u00e2n-\u0131 Ker\u00eem\u2019de Hz. M\u00fbs\u00e2\u2019n\u0131n Hak\u2019la konu\u015fmas\u0131, hak\u00eekatle (vahiy) bulu\u015fmas\u0131 \u00f6ncesi S\u00eena da\u011f\u0131nda yaln\u0131z ba\u015f\u0131na k\u0131rk gece haz\u0131rl\u0131k yapt\u0131\u011f\u0131 (el-Bakara 51; \u00c2r\u00e2f 142), Peygamber Efendimizin de vahiy \u00f6ncesi H\u0131ra ma\u011faras\u0131nda \u00fc\u00e7 sene boyunca belli aral\u0131klarla m\u00e2nev\u00ee ar\u0131nma ya\u015fad\u0131\u011f\u0131 bildirilmektedir (Buh\u00e2r\u00ee, Bed\u2019ul-Vahy 3; M\u00fcslim, \u0130man 252).\u201d dedi.<\/p>\n Hak\u00eekati kavrama d\u00fczeyleri<\/strong><\/p>\n Bir \u015feyi bilmenin ve kavraman\u0131n de\u011fi\u015fik d\u00fczeylerde ger\u00e7ekle\u015fti\u011fini belirtmek gerekti\u011fine i\u015faret eden Prof. Dr. Re\u015fat \u00d6ng\u00f6ren, \u015f\u00f6yle devam etti:<\/p>\n \u201cSalt okumak ya da dinlemek suretiyle bir \u015feyi \u00f6\u011frenme ve kavrama (ilme\u2019l-yak\u00een) bu d\u00fczeylerin ilkini olu\u015fturur. Mesela \u2018deniz\u2019 diye bir ger\u00e7eklikten haberi olmayan kimsenin bunu bir kitaptan okuyarak ya da bir kimseden dinleyerek \u00f6\u011frenmesi b\u00f6yledir. O kimse denizi g\u00f6rd\u00fc\u011f\u00fcnde bilgisinin kesinli\u011fi daha ileri a\u015famaya; g\u00f6rerek kavrama (ayne\u2019l-yak\u00een) d\u00fczeyine y\u00fckselir. Bunun son a\u015famas\u0131 ise bizzat ki\u015finin suya girmesi ve y\u00fczmesi ile; denizi hissederek ve ya\u015fayarak (hakka\u2019l-yak\u00een) ger\u00e7ekle\u015fir. Ayn\u0131 derecelenme metafizik boyut i\u00e7in de ge\u00e7erlidir. Tasavvuf ehli bu bilgi ve kesinlik a\u015famalar\u0131 i\u00e7in T\u00fcrk\u00e7ede \u2018bilmek, g\u00f6rmek ve olmak\u2019 kelimelerini kullanmaktad\u0131r.\u201d<\/p>\n Hak\u00eekat ve r\u00fcy\u00e2lar<\/strong><\/p>\n Yaln\u0131zl\u0131\u011f\u0131n hakikate ula\u015fmadaki etkisinin d\u00fcnya hayat\u0131nda en g\u00fczel \u00f6rne\u011finin r\u00fcyalar oldu\u011funu s\u00f6yleyen Prof. Dr. \u00d6ng\u00f6ren, \u201cNitekim uyku s\u0131ras\u0131nda insan\u0131n d\u0131\u015f d\u00fcnya ile temas\u0131 kesilmekte, bedenin etkisinden kurtulan r\u00fbhun hakikatle bulu\u015fabilmesinin \u00f6n\u00fc a\u00e7\u0131lmaktad\u0131r. \u0130nsan ruhu r\u00fcya \u00f6ncesi i\u00e7 (enf\u00fcs\u00ee) ve d\u0131\u015f (\u00e2f\u00e2k\u00ee) etkilere maruz kalmam\u0131\u015f ise semboller \u015feklinde de olsa hakikatle; gayb ve gelecek bilgisiyle kar\u015f\u0131la\u015fabilmektedir. Semboller do\u011fru yorumland\u0131\u011f\u0131nda hakikat ortaya \u00e7\u0131kmaktad\u0131r. Kur\u00e2n-\u0131 Kerim\u2019de ge\u00e7en sembollerle \u00f6r\u00fcl\u00fc r\u00fcyalardan birisi M\u0131s\u0131r kral\u0131na aittir ve bu semboller Y\u00fbsuf Peygamber taraf\u0131ndan do\u011fru yorumlan\u0131nca, o b\u00f6lgede gelecek on d\u00f6rt sene boyunca yedi sene bolluk ard\u0131ndan yedi sene kurakl\u0131k ve k\u0131tl\u0131k ya\u015fanaca\u011f\u0131 ger\u00e7e\u011fi \u00f6\u011frenilmi\u015ftir (Y\u00fbsuf 47-48).\u201d diye konu\u015ftu.<\/p>\n \u201c\u0130nsanlar uykudad\u0131r, \u00f6l\u00fcnce uyan\u0131rlar\u201d<\/strong><\/p>\n \u00d6te yandan bir hadis-i \u015ferifte d\u00fcnya hayat\u0131 i\u00e7in \u201c\u0130nsanlar uykudad\u0131r, \u00f6l\u00fcnce uyan\u0131rlar\u201d buyruldu\u011funu hat\u0131rlatan Prof. Dr. \u00d6ng\u00f6ren, \u201cBurada d\u00fcnya hayat\u0131 uyku hali olarak tan\u0131mlan\u0131yor; nas\u0131l gece uykuda iken d\u00fcnyada olup bitenden haberdar de\u011fil isek, d\u00fcnyadaki ya\u015fam\u0131m\u0131z boyunca da \u00f6l\u00fcm sonras\u0131 hayattan (\u00e2hiret) ve orada olup bitenlerden haberimiz olmuyor. Ancak hakikatin do\u011fdu\u011fu yer olan kalbi madd\u00ee ve\/veya m\u00e2nev\u00ee yaln\u0131zl\u0131k ile l\u00fczumsuz ilgilerden ar\u0131nd\u0131rarak \u00f6lmeden \u00f6nce metafizik boyuta a\u011fmay\u0131 (ke\u015ff) ba\u015faranlar, uyan\u0131kken ya da uyku ile uyan\u0131kl\u0131k aras\u0131nda d\u00fcnya \u00f6tesi ve\/veya d\u00fcnya sonras\u0131 ile ilgili hakikatleri \u00f6\u011frenme ve kavrama imkan\u0131na kavu\u015fmu\u015f oluyorlar.\u201d \u015feklinde s\u00f6zlerini tamamlad\u0131.\u00a0<\/p>\n \u00a0<\/p>\n \u00a0<\/p>\n Kaynak: (BYZHA) Beyaz Haber Ajans\u0131<\/p>\n","protected":false},"excerpt":{"rendered":" \u00dcsk\u00fcdar \u00dcniversitesi Tasavvuf Ara\u015ft\u0131rmalar\u0131 Enstit\u00fcs\u00fc \u00d6\u011fretim \u00dcyesi Prof.<\/p>\n","protected":false},"author":1,"featured_media":20107,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[22],"tags":[],"class_list":["post-20106","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-egitim"],"_links":{"self":[{"href":"https:\/\/akdenizolay.com.tr\/index.php\/wp-json\/wp\/v2\/posts\/20106","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/akdenizolay.com.tr\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/akdenizolay.com.tr\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/akdenizolay.com.tr\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/akdenizolay.com.tr\/index.php\/wp-json\/wp\/v2\/comments?post=20106"}],"version-history":[{"count":1,"href":"https:\/\/akdenizolay.com.tr\/index.php\/wp-json\/wp\/v2\/posts\/20106\/revisions"}],"predecessor-version":[{"id":20108,"href":"https:\/\/akdenizolay.com.tr\/index.php\/wp-json\/wp\/v2\/posts\/20106\/revisions\/20108"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/akdenizolay.com.tr\/index.php\/wp-json\/wp\/v2\/media\/20107"}],"wp:attachment":[{"href":"https:\/\/akdenizolay.com.tr\/index.php\/wp-json\/wp\/v2\/media?parent=20106"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/akdenizolay.com.tr\/index.php\/wp-json\/wp\/v2\/categories?post=20106"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/akdenizolay.com.tr\/index.php\/wp-json\/wp\/v2\/tags?post=20106"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}