<\/p>\n\n\n\n
Tasavvufi d\u00fc\u015f\u00fcncede benlik, sabit ve yekpare bir \u00f6zne de\u011fil; d\u00f6n\u00fcp duran, varl\u0131ktan yoklu\u011fa, kesretten vahdete do\u011fru devir i\u00e7inde olan bir tecr\u00fcbe alan\u0131d\u0131r. Bu d\u00f6n\u00fc\u015f\u00fcm\u00fcn temellerinden biri, ruhun ezeli ba\u015flang\u0131c\u0131n\u0131, ayr\u0131l\u0131k yurdu olan \u015fehadet \u00e2lemine ini\u015fini ve yeniden Hakk\u2019a var\u0131\u015f\u0131n\u0131 dairesel bir \u015fema olarak tasvir eder. Devir nazariyesini Chittick \u015fu s\u00f6zlerle ifade eder: \u201cCreation is a cyclical process whereby all things return to their Source after having manifested the properties of divine names in the cosmos.”(Chittick, 1989: 117\u2013120) Genel anlam\u0131yla kozmolojik s\u00fcre\u00e7te bir r\u00fccu halini ifade eden bu kavram, bir mikrokozmoz olan insan\u0131n kendili\u011fi i\u00e7indeki d\u00f6ng\u00fcs\u00fcn\u00fc de kapsar. <\/p>\n\n\n\n
Yunus Emre\u2019nin \u015fiirlerinde g\u00f6r\u00fclen \u201cbenlik\u201d yolculu\u011fu, Devir nazariyesinin bireyin kendi tecr\u00fcbesindeki bir izd\u00fc\u015f\u00fcm\u00fc olarak g\u00f6r\u00fclebilir. Yunus Emre\u2019nin \u015fiirleri, yaln\u0131zca bireysel bir hissiyat\u0131n de\u011fil, ayn\u0131 zamanda d\u00f6n\u00fc\u015fen bir benlik alg\u0131s\u0131n\u0131n sahnesidir. Bu haliyle bu \u015fiirler Devriye niteli\u011fi ta\u015f\u0131r. (Uzun, M. \u0130., 1994, D\u0130A) Her \u015fiirde ba\u015fka Yunus olarak tasvir edilir, bu anlamda okuyucunun zihninde soru i\u015faretleri olu\u015fturur. Kimi zaman \u201cMiskin Yunus\u201dtur, kimi zaman \u201cYunus-i Bi\u00e7are\u201ddir. Bir dem \u0130sa olur, bir dem Firavun. \u201cBen\u201dden \u201cSen\u201de giden, \u201cSen\u201dden ise yeniden \u201cBen\u201de varan bu anlat\u0131s\u0131, \u00e7ok boyutlu bir benlik tasavvuru \u00e7izer.; her \u015fiirinde suret de\u011fi\u015ftiren, adeta renkten renge boyanan, telvini ya\u015fayan bir \u00f6znedir. Bu ba\u011flamda, zaman\u0131 ve mekan\u0131 a\u015fan bir benlik tasavvurunu vahdet-i v\u00fccut d\u00fc\u015f\u00fcncesi ile \u00f6rer: \u201cEvvel benem \u00e2hir benem \/ C\u00e2nlara c\u00e2n olan benem\u201d .<\/p>\n\n\n\n
Devrin ilk dura\u011f\u0131 Elest Bezmi Yunus\u2019un \u015fiirinde \u201cBu cih\u00e2na gelmeden ma\u2018\u015f\u00fbk ile bir id\u00fcm\/ Beni bunda viribiyen bil\u00fcr ben ne i\u015fe geld\u00fcm\u201d beytinde zikrolunur. Varl\u0131\u011f\u0131n bu d\u00fcnya ile s\u0131n\u0131rl\u0131 olmad\u0131\u011f\u0131, a\u015fk\u0131n ezeli oldu\u011fu, ruhun hen\u00fcz d\u00fcnyaya gelmeden visali tatt\u0131\u011f\u0131 ve sonras\u0131nda bundan mahrum kalarak bir hicran yuvas\u0131 olan d\u00fcnyaya g\u00f6nderildi\u011fi fikrini i\u015fler. Bu ayr\u0131l\u0131k hali, \u015f\u00f6yle kaleme d\u00f6k\u00fclm\u00fc\u015ft\u00fcr: \u201cSenden ayr\u0131l sana ka\u00e7 \/ Seni arar can\u0131m can\u201d. Ruhun ayr\u0131l\u0131k halinde s\u0131k\u0131\u015f\u0131p kalm\u0131\u015fl\u0131\u011f\u0131, kesretin pen\u00e7esinde vahdetin aray\u0131\u015f\u0131n\u0131 adeta devr-i daim bir kovalamaca gibi ifadelendirir. Bu kovalaman\u0131n sonucunda, a\u015f\u0131k kendini ma\u015fuka teslim ederek d\u00f6n\u00fcp duran bir pervane gibi yanar. \u201cA\u015fk\u0131n ald\u0131 benden beni \/ Bana seni gerek seni\u201d dizelerinde art\u0131k Yunus\u2019un ben\u2019i erir, sen ba\u015flar. Bu Devir nazariyesinde yeniden Allah\u2019a d\u00f6n\u00fc\u015f\u00fcn bir yans\u0131mas\u0131d\u0131r.<\/p>\n\n\n\n
Devir nazariyesi, ruhun farkl\u0131 hallerde yeniden zuhura geli\u015fini de i\u00e7erir. (K\u0131l\u0131\u00e7, 2010: s. 302).Yunus, bu noktada art\u0131k bireysel bir \u015fah\u0131s olmaktan \u00e7\u0131kar; zamanlar \u00f6tesi bir varl\u0131k h\u00e2line gelir. Bamba\u015fka insanlar\u0131n, hatta kimi zaman Allah\u2019\u0131n kelam\u0131ndan konu\u015fur hale gelir: \u201cOl od\u2019a men ate\u015f vurdum \/ Ol denize kalkan urdum\/ Nemr\u00fbd\u2019un odun s\u00f6nd\u00fcrd\u00fcm \/ \u0130br\u00e2h\u00eem\u2019e bost\u00e2n benem\u201d . Yahut g\u00f6nl\u00fcn\u00fcn telv\u00een edi\u015fini, Musa ile Firavun\u2019a benzeterek anlat\u0131r: \u201cBir dem gel\u00fcr M\u00fbs\u00e2 olur y\u00fcz bin m\u00fcn\u00e2c\u00e2tlar k\u0131lur\/ Bir dem girer kibr evine Fir\u2019avn\u2019\u0131la H\u00e2m\u00e2n olur\u201d. Bu dizelerde g\u00f6n\u00fcl adeta Allah\u2019\u0131n farkl\u0131 suretlerdeki tecellig\u00e2h\u0131 olmu\u015ftur, vecd ve vahdet-i v\u00fccut tamamlanm\u0131\u015ft\u0131r. Yunus\u2019un g\u00f6nl\u00fc de bu \u00e7o\u011ful hallerin i\u00e7inden ge\u00e7erek, sabit bir kimlik de\u011fil, ilahi hakikatin zuhur etti\u011fi \u00e7o\u011ful bir varl\u0131k alan\u0131n\u0131n i\u015faretidir. Vecd ile s\u00f6ylenen bu \u015fathiyeler art\u0131k De Certau\u2019nun deyimi ile, ki\u015finin kendisinden d\u0131\u015far\u0131 at\u0131lmas\u0131 tecr\u00fcbesine i\u015faret eder. (Michel de Certeau, Mysticism<\/em>, s. 19) Ki\u015finin kendisinden gelen bir hakikat olmad\u0131\u011f\u0131ndan, \u201cben\u201d ortadan kalkar, yegane hakikate y\u00f6nelik \u00e7o\u011ful bir ak\u0131\u015f ba\u015flar. Bu s\u00f6ylem bi\u00e7imi, bireysel kimli\u011fi y\u0131karak, ruhun hakikate r\u00fcc\u00fb etti\u011fi devr\u00ee yap\u0131n\u0131n \u015fiirsel ifadesine d\u00f6n\u00fc\u015f\u00fcr. Devir nazariyesiyle \u00f6rt\u00fc\u015fen bu anlay\u0131\u015f, Yunus\u2019un \u015fiirlerinde her \u201cben\u201din farkl\u0131 bir s\u00fbret, farkl\u0131 bir hal ve farkl\u0131 bir zamana tekab\u00fcl etmesini m\u00fcmk\u00fcn k\u0131lar.<\/p>\n\n\n\n Sonu\u00e7 olarak Yunus Emre\u2019nin \u015fiirlerinde benlik, sabit ve b\u00fct\u00fcnl\u00fckl\u00fc bir \u00f6zne olarak de\u011fil, ruhun devr\u00ee d\u00f6ng\u00fcs\u00fc i\u00e7inde s\u00fcrekli d\u00f6n\u00fc\u015fen ve tecelli eden bir varl\u0131k olarak kar\u015f\u0131m\u0131za \u00e7\u0131kar. Bu \u00e7oklu s\u00f6yleyi\u015f, yaln\u0131zca \u015fairin vecd h\u00e2lini de\u011fil, ayn\u0131 zamanda tasavvufi devriye anlay\u0131\u015f\u0131n\u0131 da yans\u0131t\u0131r. Elest bezminde ba\u015flayan ve Hakk\u2019a d\u00f6n\u00fc\u015fle nihayetlenen bu ruhsal seyir, her beyitte ba\u015fka bir \u201cben\u201d ile yeniden yaz\u0131l\u0131r. Yunus\u2019un \u015fiiri, benli\u011fin ge\u00e7ici ve \u00e7ok y\u00fczl\u00fc do\u011fas\u0131n\u0131 devir nazariyesiyle \u00f6rerek, mistik s\u00f6ylemin i\u00e7kin daireselli\u011fini g\u00f6r\u00fcn\u00fcr k\u0131lar. Bu y\u00f6n\u00fcyle onun \u015fiiri yaln\u0131zca bir a\u015fk dili de\u011fil, benli\u011fin zaman ve hakikat i\u00e7inde eriyip yeniden zuhur etti\u011fi dairesel bir varl\u0131k anlat\u0131s\u0131d\u0131r.<\/p>\n\n\n\n <\/p>\n","protected":false},"excerpt":{"rendered":" Yunus Emre\u2019nin \u015fiirlerinde \u201cben\u201d anlat\u0131s\u0131, ruhun ilahi kaynaktan \u00e7\u0131k\u0131p tekrar ona d\u00f6nd\u00fc\u011f\u00fc dairesel bir yolculu\u011fun, yani devir nazariyesinin bireysel d\u00fczeydeki ifadesidir.<\/p>\n","protected":false},"author":1,"featured_media":139,"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-67","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\/2025\/07\/4.jpg",734,481,false],"thumbnail":["https:\/\/rumeysahakyemezapuhan.com.tr\/wp-content\/uploads\/2025\/07\/4-150x150.jpg",150,150,true],"medium":["https:\/\/rumeysahakyemezapuhan.com.tr\/wp-content\/uploads\/2025\/07\/4-300x197.jpg",300,197,true],"medium_large":["https:\/\/rumeysahakyemezapuhan.com.tr\/wp-content\/uploads\/2025\/07\/4.jpg",734,481,false],"large":["https:\/\/rumeysahakyemezapuhan.com.tr\/wp-content\/uploads\/2025\/07\/4.jpg",734,481,false],"1536x1536":["https:\/\/rumeysahakyemezapuhan.com.tr\/wp-content\/uploads\/2025\/07\/4.jpg",734,481,false],"2048x2048":["https:\/\/rumeysahakyemezapuhan.com.tr\/wp-content\/uploads\/2025\/07\/4.jpg",734,481,false]},"uagb_author_info":{"display_name":"rumeysa","author_link":"https:\/\/rumeysahakyemezapuhan.com.tr\/index.php\/author\/rumeysa\/"},"uagb_comment_info":0,"uagb_excerpt":"Yunus Emre\u2019nin \u015fiirlerinde \u201cben\u201d anlat\u0131s\u0131, ruhun ilahi kaynaktan \u00e7\u0131k\u0131p tekrar ona d\u00f6nd\u00fc\u011f\u00fc dairesel bir yolculu\u011fun, yani devir nazariyesinin bireysel d\u00fczeydeki ifadesidir.","_links":{"self":[{"href":"https:\/\/rumeysahakyemezapuhan.com.tr\/index.php\/wp-json\/wp\/v2\/posts\/67","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=67"}],"version-history":[{"count":4,"href":"https:\/\/rumeysahakyemezapuhan.com.tr\/index.php\/wp-json\/wp\/v2\/posts\/67\/revisions"}],"predecessor-version":[{"id":177,"href":"https:\/\/rumeysahakyemezapuhan.com.tr\/index.php\/wp-json\/wp\/v2\/posts\/67\/revisions\/177"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/rumeysahakyemezapuhan.com.tr\/index.php\/wp-json\/wp\/v2\/media\/139"}],"wp:attachment":[{"href":"https:\/\/rumeysahakyemezapuhan.com.tr\/index.php\/wp-json\/wp\/v2\/media?parent=67"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/rumeysahakyemezapuhan.com.tr\/index.php\/wp-json\/wp\/v2\/categories?post=67"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/rumeysahakyemezapuhan.com.tr\/index.php\/wp-json\/wp\/v2\/tags?post=67"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}