<\/p>\n\n\n\n
Ahmed Gazali, tasavvuf alan\u0131nda a\u015fk ve vecd temelinde yenilik\u00e7i bir tasavvur in\u015fa etmi\u015ftir. Sevanih\u00fc\u2019l U\u015f\u015f\u00e2k adl\u0131 eseri, tasavvuf d\u00fc\u015f\u00fcncesinde a\u015fk\u0131n hallerini derinlemesine i\u015fleyen girift ve yo\u011fun bir metindir. Bu eserin temellerinden biri olan \u201ccem\u2019” kavram\u0131, metnin ba\u015f\u0131ndan itibaren vurgulanmakta olan \u00e2\u015f\u0131k ile m\u00e2\u015fuk aras\u0131ndaki bir birlik fikrine ve bilahare \u00f6zellikle tasavvufun temel ilkelerinden biri olan z\u0131tlar\u0131n birli\u011fine (cem\u2018 beynel-ezd\u00e2d veya unity of opposites) i\u015faret eder. Bunu ayete dayand\u0131r\u0131r: \u201cAllah onlar\u0131 sever, onlar da Allah’\u0131 severler.\u201d (Maide, 5\/54) Nihayetinde sevenin de sevilenin de Allah oldu\u011funa vurgu yapar. Gaz\u00e2l\u00ee, a\u015fk\u0131 bir hissi tecr\u00fcbe olarak tan\u0131mlamaz, onu bizzat ula\u015f\u0131lacak olan nihai hakikat olarak g\u00f6r\u00fcr, zira a\u015f\u0131k ile ma\u015fuk aras\u0131ndaki ikilik \u00e7\u00f6z\u00fcld\u00fckten sonra geriye yaln\u0131z a\u015fk kal\u0131r. Bu noktada a\u015fk, sadece arac\u0131 de\u011fil, do\u011frudan zat\u00ee bir hakikattir (Gaz\u00e2l\u00ee, Sevanih\u00fc\u2019l-U\u015f\u015f\u00e2k, fas\u0131l 54).<\/p>\n\n\n\n
Cem\u2019 kavram\u0131 \u00e2\u015f\u0131k ile m\u00e2\u015fukun birli\u011fi ile mevzu olmakla birlikte, ayn\u0131 zamanda kar\u015f\u0131tlar\u0131n i\u00e7 i\u00e7e ge\u00e7erek ayr\u0131mlar\u0131n\u0131 yitirdi\u011fi bir varl\u0131k haline i\u015faret eder. Annemarie Schimmel, tasavvuf\u00ee tecr\u00fcbenin \u00f6z\u00fcn\u00fc a\u00e7\u0131klarken bu noktaya temas eder ve mistik tecr\u00fcbede Allah\u2019\u0131n Cel\u00e2l ile Cem\u00e2l s\u0131fatlar\u0131n\u0131n, gazab\u0131 ve rahmetinin ve Allah\u2019tan ayr\u0131l\u0131k ile vuslat\u0131n birlikte tecr\u00fcbe edilmesinin ruhsal tek\u00e2m\u00fcl i\u00e7in ka\u00e7\u0131n\u0131lmaz oldu\u011funu vurgular (Schimmel, \u0130slam\u2019\u0131n Mistik Boyutlar\u0131, s. 348). Gaz\u00e2l\u00ee\u2019nin metninde a\u015fk\u0131n ku\u015f ve yuva; av ve avc\u0131 \u015feklinde betimlenmesi, onun \u00e7ok y\u00f6nl\u00fc mahiyetini ve bu birli\u011fi m\u00fcmk\u00fcn k\u0131lan yap\u0131s\u0131n\u0131 a\u00e7\u0131\u011fa \u00e7\u0131kar\u0131r (Gaz\u00e2l\u00ee, Sevanih\u00fc\u2019l-U\u015f\u015f\u00e2k, fas\u0131l 26). Ayr\u0131ca Chittick de The Sufi Path Knowledge adl\u0131 eserinde Allah\u2019\u0131 yaln\u0131z bir s\u0131fatla nitelendirmenin onun z\u0131dd\u0131n\u0131n m\u00fcmk\u00fcn oldu\u011fu sorununu meydana getirece\u011fini ve dolay\u0131s\u0131yla her zaman iki z\u0131t s\u0131fat\u0131n beraber kullan\u0131lmas\u0131 gerekti\u011fini ifade eder: “To restrict God to any one attribute is to deny all others, and hence to fall into anthropomorphism (tashb\u012bh) or reductionism. The Real is beyond all limitations, yet manifests through every name.\u201d( William Chittick, The Sufi Path of Knowledge, s. 63) Bu bak\u0131mdan Gazali\u2019nin g\u00f6r\u00fc\u015f\u00fcne benzerlik ta\u015f\u0131r, zira o da Allah\u2019\u0131 yaln\u0131zca bir s\u0131fatla nitelemekten ka\u00e7\u0131nm\u0131\u015f, onu her seferinde fail ve mefulu kapsayarak tan\u0131mlam\u0131\u015ft\u0131r.<\/p>\n\n\n\n
Sevanih\u00fc\u2019l-U\u015f\u015f\u00e2k\u2019\u0131n 19. fasl\u0131nda a\u015fk\u0131n do\u011fas\u0131, kabz ve bast, ayr\u0131l\u0131k ve kavu\u015fma gibi z\u0131tl\u0131klarla ili\u015fkilendirilir. Burada \u00f6nemli olan, bu hallerin s\u00fcrekli de\u011fi\u015fen birer hal olu\u015fudur. Gaz\u00e2l\u00ee, \u201cve o vaktin esiri olur\u201d ifadesiyle bu z\u0131tl\u0131klar\u0131n zamansal olana ait ge\u00e7ici haller oldu\u011funu belirtir (Gaz\u00e2l\u00ee, Sevanih\u00fc\u2019l-U\u015f\u015f\u00e2k, fas\u0131l 19). Asl\u0131nda z\u0131tl\u0131klardan ne\u015fet eden t\u00fcm bu haller ge\u00e7icidir, kal\u0131c\u0131 olana ula\u015fmak ise zamandan soyunmakla m\u00fcmk\u00fcnd\u00fcr. Bu ba\u011flamda, tasavvuftaki “telv\u00een” (renkten renge, halden hale ge\u00e7i\u015f) ve onun kar\u015f\u0131t\u0131 olan “temkin” (makamda sabitlik) kavramlar\u0131 devreye girer. Makam ise sabit oland\u0131r, bu anlam\u0131yla halin \u00f6tesindedir. Z\u0131tl\u0131klar\u0131 a\u015fmak, vakte t\u00e2bi olmaktan \u00e7\u0131kmakla, velhas\u0131l temkin ile m\u00fcmk\u00fcn olur. Bu ise s\u00fbf\u00eenin “Eb\u00fb\u2019l-Vakt” (vaktin babas\u0131) olarak an\u0131lmas\u0131yla ifade edilen bir kemal mertebesidir.<\/p>\n\n\n\n
Metnin son b\u00f6l\u00fcmlerinde bilgi, z\u0131tl\u0131klar\u0131n bir ba\u015fka bi\u00e7imi olarak sorgulan\u0131r. 73. ve 75. fas\u0131llarda ifade edilen \u201cifadenin eli, manan\u0131n ete\u011fine ula\u015famaz\u201d ve \u201ca\u015fk\u0131 art\u0131r\u0131rken marifeti eksiltiyorsun\u201d gibi c\u00fcmlelerle bilgi a\u015fk\u0131n y\u00fcceli\u011finin yan\u0131nda basite al\u0131nmakta, hatta belki de d\u0131\u015flanmaktad\u0131r.(Gaz\u00e2l\u00ee, Sevanih\u00fc\u2019l-U\u015f\u015f\u00e2k, fas\u0131l 72\u201375). Bu noktada bilgi, yaln\u0131zca bir anahtardan ibarettir; hakikate vuslat ise tecr\u00fcbe ve cem yoluyla m\u00fcmk\u00fcnd\u00fcr. Nihayetinde ise a\u015fk\u0131n bir bilgisi olamad\u0131\u011f\u0131ndan, Gazali\u2019ye g\u00f6re yazd\u0131\u011f\u0131 eser akl\u0131n kavrayamad\u0131\u011f\u0131 o ruhani hakikatleri anlatmakta yaln\u0131zca bir i\u015faret olarak kalmaktad\u0131r. <\/p>\n\n\n\n
Sonu\u00e7 olarak Ahmed Gazali\u2019ye g\u00f6re hakikat, kavramsal bilgilerin \u00f6tesinde; z\u0131tl\u0131klar\u0131n birli\u011fini tecr\u00fcbe etmek ve bu birlik vas\u0131tas\u0131yla zaman\u0131n \u00f6tesine ge\u00e7mekle idrak edilebilir. Bu anlay\u0131\u015f, klasik \u0130sl\u00e2m d\u00fc\u015f\u00fcncesindeki fail meful ayr\u0131m\u0131n\u0131 da d\u00f6n\u00fc\u015ft\u00fcr\u00fcr; a\u015fk hem eyleyen hem de eylenen olarak her iki konumu da a\u015fan, z\u0131tl\u0131klar \u00f6tesi, zamanlar \u00fcst\u00fc bir mahiyet kazan\u0131r. Sevanih\u00fc\u2019l-U\u015f\u015f\u00e2k, a\u015fk\u0131n yaln\u0131zca bir i\u00e7sel h\u00e2l de\u011fil, ayn\u0131 zamanda varolu\u015fsal z\u0131tl\u0131klar\u0131 bir araya getiren ve onlar\u0131 a\u015fk\u0131n hakikatinde eriten bir sistem oldu\u011funu ortaya koyar. Bu eser, z\u0131tl\u0131klar\u0131n a\u015f\u0131lmas\u0131n\u0131 sadece a\u015fka dair bir tema olarak de\u011fil, ayn\u0131 zamanda uhrevi bir cebriyet olarak konumland\u0131r\u0131r. Binaenaleyh a\u015fk, yaln\u0131zca m\u00e2\u015fukla birle\u015fmek de\u011fil, zamanla kay\u0131tl\u0131 t\u00fcm kavramsal s\u0131n\u0131rlamalardan ar\u0131nmak suretiyle yegane hakikatin kendisine y\u00f6nelmektir.<\/p>\n\n\n\n
<\/p>\n","protected":false},"excerpt":{"rendered":"
Ahmed Gazali\u2019ye g\u00f6re hakikat, kavramsal bilgilerin \u00f6tesinde; z\u0131tl\u0131klar\u0131n birli\u011fini tecr\u00fcbe etmek ve bu birlik vas\u0131tas\u0131yla zaman\u0131n \u00f6tesine ge\u00e7mekle idrak edilebilir. Bu anlay\u0131\u015f, klasik \u0130sl\u00e2m d\u00fc\u015f\u00fcncesindeki fail meful ayr\u0131m\u0131n\u0131 da d\u00f6n\u00fc\u015ft\u00fcr\u00fcr; a\u015fk hem eyleyen hem de eylenen olarak her iki konumu da a\u015fan, z\u0131tl\u0131klar \u00f6tesi, zamanlar \u00fcst\u00fc bir mahiyet kazan\u0131r.<\/p>\n","protected":false},"author":1,"featured_media":514,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_uag_custom_page_level_css":"","_monsterinsights_skip_tracking":false,"_monsterinsights_sitenote_active":false,"_monsterinsights_sitenote_note":"","_monsterinsights_sitenote_category":0,"footnotes":""},"categories":[3,8],"tags":[],"class_list":["post-12","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-edebiyat","category-tasavvuf"],"uagb_featured_image_src":{"full":["https:\/\/rumeysahakyemezapuhan.com.tr\/wp-content\/uploads\/2026\/04\/13.jpg",736,327,false],"thumbnail":["https:\/\/rumeysahakyemezapuhan.com.tr\/wp-content\/uploads\/2026\/04\/13-150x150.jpg",150,150,true],"medium":["https:\/\/rumeysahakyemezapuhan.com.tr\/wp-content\/uploads\/2026\/04\/13-300x133.jpg",300,133,true],"medium_large":["https:\/\/rumeysahakyemezapuhan.com.tr\/wp-content\/uploads\/2026\/04\/13.jpg",736,327,false],"large":["https:\/\/rumeysahakyemezapuhan.com.tr\/wp-content\/uploads\/2026\/04\/13.jpg",736,327,false],"1536x1536":["https:\/\/rumeysahakyemezapuhan.com.tr\/wp-content\/uploads\/2026\/04\/13.jpg",736,327,false],"2048x2048":["https:\/\/rumeysahakyemezapuhan.com.tr\/wp-content\/uploads\/2026\/04\/13.jpg",736,327,false]},"uagb_author_info":{"display_name":"rumeysa","author_link":"https:\/\/rumeysahakyemezapuhan.com.tr\/index.php\/author\/rumeysa\/"},"uagb_comment_info":0,"uagb_excerpt":"Ahmed Gazali\u2019ye g\u00f6re hakikat, kavramsal bilgilerin \u00f6tesinde; z\u0131tl\u0131klar\u0131n birli\u011fini tecr\u00fcbe etmek ve bu birlik vas\u0131tas\u0131yla zaman\u0131n \u00f6tesine ge\u00e7mekle idrak edilebilir. Bu anlay\u0131\u015f, klasik \u0130sl\u00e2m d\u00fc\u015f\u00fcncesindeki fail meful ayr\u0131m\u0131n\u0131 da d\u00f6n\u00fc\u015ft\u00fcr\u00fcr; a\u015fk hem eyleyen hem de eylenen olarak her iki konumu da a\u015fan, z\u0131tl\u0131klar \u00f6tesi, zamanlar \u00fcst\u00fc bir mahiyet kazan\u0131r.","_links":{"self":[{"href":"https:\/\/rumeysahakyemezapuhan.com.tr\/index.php\/wp-json\/wp\/v2\/posts\/12","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/rumeysahakyemezapuhan.com.tr\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/rumeysahakyemezapuhan.com.tr\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/rumeysahakyemezapuhan.com.tr\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/rumeysahakyemezapuhan.com.tr\/index.php\/wp-json\/wp\/v2\/comments?post=12"}],"version-history":[{"count":2,"href":"https:\/\/rumeysahakyemezapuhan.com.tr\/index.php\/wp-json\/wp\/v2\/posts\/12\/revisions"}],"predecessor-version":[{"id":173,"href":"https:\/\/rumeysahakyemezapuhan.com.tr\/index.php\/wp-json\/wp\/v2\/posts\/12\/revisions\/173"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/rumeysahakyemezapuhan.com.tr\/index.php\/wp-json\/wp\/v2\/media\/514"}],"wp:attachment":[{"href":"https:\/\/rumeysahakyemezapuhan.com.tr\/index.php\/wp-json\/wp\/v2\/media?parent=12"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/rumeysahakyemezapuhan.com.tr\/index.php\/wp-json\/wp\/v2\/categories?post=12"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/rumeysahakyemezapuhan.com.tr\/index.php\/wp-json\/wp\/v2\/tags?post=12"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}