{"id":74,"date":"2025-06-30T13:49:15","date_gmt":"2025-06-30T13:49:15","guid":{"rendered":"https:\/\/rumeysahakyemezapuhan.com.tr\/?p=74"},"modified":"2026-04-09T15:23:15","modified_gmt":"2026-04-09T15:23:15","slug":"mantikut-tayr-ve-husn-u-ask-eserlerinde-kutub-kavrami","status":"publish","type":"post","link":"https:\/\/rumeysahakyemezapuhan.com.tr\/index.php\/2025\/06\/30\/mantikut-tayr-ve-husn-u-ask-eserlerinde-kutub-kavrami\/","title":{"rendered":"Mant\u0131ku’t Tayr ve H\u00fcsn \u00fc A\u015fk Eserlerinde Kutub Karakterizasyonu"},"content":{"rendered":"\n

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Kutub Kavram\u0131 ve \u0130bn’\u00fcl Arabi’de Vahdet Kutbu<\/strong><\/h3>\n\n\n\n

<\/p>\n\n\n\n

Kutub, her \u015feyin etraf\u0131nda d\u00f6nd\u00fc\u011f\u00fc ve onun sayesinde hareket etti\u011fi alemin ruhudur. Tasavvufi anlat\u0131ya g\u00f6re kutub; veliler z\u00fcmresinin ba\u015fkan\u0131, \u00e2lemin manevi y\u00f6neticisi oldu\u011fu kabul edilen en b\u00fcy\u00fck velidir. Birinciden ay\u0131rma ad\u0131na, kendisine ba\u011fl\u0131 olan di\u011fer kutublar\u0131n reisi olmas\u0131 sebebiyle Kutb\u2019ul Aktab da denilmi\u015ftir.  \u0130bn\u00fc\u2019l-Arabi\u2019nin anlat\u0131s\u0131na g\u00f6re kutub, yery\u00fcz\u00fcnde Allah\u2019\u0131n esm\u00e2 ve s\u0131fatlar\u0131n\u0131n tamam\u0131n\u0131n en m\u00fckemmel bi\u00e7imde tecelli etti\u011fi, varl\u0131k mertebelerinin ba\u011fland\u0131\u011f\u0131 devr-i daim olan merkezi bir ontolojik eksendir. Ancak bu merkezi kutup anlay\u0131\u015f\u0131 tekil de\u011fildir; \u0130bn Arabi ayn\u0131 zamanda muhabbet, tevhid marifet gibi \u00e7e\u015fitli tasavvufi makamlar i\u00e7in birer \u201cmakam kutbu\u201d bulundu\u011funu ifade eder. Bu kutuplar, belirli bir manevi \u00f6zelli\u011fin en ileri temsilcisi olarak o d\u00f6nemde yery\u00fcz\u00fcnde bulunurlar. Buna kar\u015f\u0131n \u201cvahdet kutbu\u201d olarak an\u0131lan yegane kutup, bu farkl\u0131 makam kutuplar\u0131n\u0131n t\u00fcm\u00fcn\u00fc kendisinde cem eden, t\u00fcm esman\u0131n mazhar\u0131 olan mutlak merkezdir. Vahdet kutbu, di\u011fer kutuplar\u0131n varl\u0131klar\u0131n\u0131 da m\u00fcmk\u00fcn k\u0131lan a\u015fk\u0131n ilke olarak d\u00fc\u015f\u00fcn\u00fcl\u00fcr. Dolay\u0131s\u0131yla vahdet kutbu ile makam kutuplar\u0131 aras\u0131ndaki ili\u015fki, par\u00e7adan b\u00fct\u00fcne, kevniden ilahi olana do\u011fru bir tedrici yap\u0131y\u0131 ortaya koyar. Bu ba\u011flamda, S\u00fchan ve H\u00fcdh\u00fcd\u2019\u00fcn yaln\u0131zca belli bir halin rehberi de\u011fil, t\u00fcm varl\u0131k mertebelerinde g\u00f6r\u00fcn\u00fcp sonunda kendilerini yok eden vahdet kutbuna d\u00f6n\u00fc\u015ft\u00fckleri iddias\u0131, \u0130bn\u00fc\u2019l-Arabi\u2019nin kutup anlay\u0131\u015f\u0131na tam anlam\u0131yla tekab\u00fcl eder.<\/p>\n\n\n\n

Mant\u0131ku\u2019t-Tayr ve H\u00fcsn \u00fc A\u015fk\u2019\u0131n Anlat\u0131 Benzerli\u011fi Ve Vahdet Kutbu<\/strong><\/h3>\n\n\n\n

Mant\u0131ku\u2019t-Tayr ve H\u00fcsn A\u015fk, T\u00fcrk Edebiyat\u0131\u2019n\u0131n alegorik ve tasavvufi mesnevileri aras\u0131nda \u00f6ne \u00e7\u0131kan, hem bi\u00e7imsel hem de d\u00fc\u015f\u00fcnsel d\u00fczlemde derinlikli yap\u0131lar\u0131yla dikkat \u00e7eken iki \u00f6nemli eserdir. Farkl\u0131 y\u00fczy\u0131llarda ve co\u011frafyalarda kaleme al\u0131nm\u0131\u015f olmalar\u0131na ra\u011fmen bu iki eser, Vahdet-i V\u00fccut\u2019a giden tasavvufi yolculu\u011fu sembolik bir anlat\u0131yla i\u015flemesi y\u00f6n\u00fcyle birbirine hayli yak\u0131n bir anlat\u0131y\u0131 takip eder. Her iki mesnevi de yap\u0131sal olarak birer aray\u0131\u015f anlat\u0131s\u0131d\u0131r. H\u00fcsn-\u00fc A\u015fk, A\u015fk’\u0131n H\u00fcsn’e ula\u015fma ser\u00fcvenini; Mant\u0131ku\u2019t-Tayr ise ku\u015flar\u0131n Simurg’a do\u011fru ger\u00e7ekle\u015ftirdi\u011fi manevi yolculu\u011fu konu edinir.  Bu ba\u011flamda her ikisi de bireyin i\u00e7sel tekam\u00fcl\u00fcn\u00fc anlat\u0131rken, bu s\u00fcrece rehberlik eden merkezi bir fig\u00fcr tasvir eder, bu H\u00fcsn \u00fc A\u015fk\u2019ta S\u00fchan, Mant\u0131ku\u2019t Tayr\u2019da ise H\u00fcdh\u00fcd\u2019t\u00fcr. Bu iki fig\u00fcr her iki eserde de ilahi bilginin merkezi ve Allah\u2019\u0131n kelam\u0131n\u0131n tecelli mekan\u0131 olarak tasvir edilmi\u015f olup eser boyunca devaml\u0131 ana kahramanlardan biri olmu\u015f, fakat vahdet-i v\u00fccut an\u0131nda \u0130bn Arabi\u2019nin vahdet kutbu anlat\u0131s\u0131na uyumlu bir \u015fekilde adeta gaibe kar\u0131\u015fm\u0131\u015f, bir nevi Allah\u2019\u0131n varl\u0131\u011f\u0131nda yok olmu\u015flard\u0131r. Bu y\u00f6n\u00fcyle H\u00fcsn \u00fc A\u015fk<\/em> ve Mant\u0131ku<\/em>\u2019t-Tayr<\/em>, anlat\u0131 yap\u0131lar\u0131 bak\u0131m\u0131ndan tasavvufi d\u00fc\u015f\u00fcncenin merkez kavramlar\u0131ndan biri olan kutbiyetin edebi temsili i\u00e7in g\u00fc\u00e7l\u00fc \u00f6rnekler sunar.<\/p>\n\n\n\n

<\/span><\/font><\/div><\/h2>\n\n\n\n

S\u00fchan: H\u00fcsn \u00fc A\u015fk\u2019ta Kelam\u0131n ve Tecellinin Ta\u015f\u0131y\u0131c\u0131s\u0131<\/strong>
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H\u00fcsn \u00fc A\u015fk<\/em> mesnevisinde S\u00fchan karakteri, yaln\u0131zca olay \u00f6rg\u00fcs\u00fcn\u00fc destekleyen bir yard\u0131mc\u0131 fig\u00fcr de\u011fil; aksine anlat\u0131n\u0131n merkezinde yer alan, tasavvufi anlamda \u201ckutub\u201d mertebesine kar\u015f\u0131l\u0131k gelen derin bir metafizik temsil g\u00fcc\u00fcne sahiptir. A\u015fk\u2019\u0131n H\u00fcsn\u2019e ula\u015fma ser\u00fcveninde S\u00fchan, bilgi, kelam ve hikmet yoluyla onlara rehberlik eder. S\u00fchan\u2019\u0131n bu i\u015flevi onu sadece bir m\u00fcr\u015fid de\u011fil, ayn\u0131 zamanda ilahi hakikatin tecelligah\u0131 ve kelam\u0131n vas\u0131tas\u0131 haline getirir.<\/p>\n\n\n\n

H\u00fcsn \u00fc A\u015fk\u2019ta S\u00fchan karakteri H\u00fcsn ve A\u015fk\u2019\u0131n aras\u0131ndaki ili\u015fkiye bir arac\u0131 olarak sahne al\u0131r. \u201cMana mesiresinin Sofrac\u0131 Ba\u015f\u0131s\u0131\u201d S\u00fchan\u2019\u0131n bu a\u015fk\u0131 fark etmesinden hemen evvelki b\u00f6l\u00fcmde s\u00f6z\u00fcn ve \u015fiirin mahiyetine dair b\u00f6l\u00fcmler yer al\u0131r. Bu b\u00f6l\u00fcmlerde kelam\u0131n y\u00fcceli\u011fi, gereklili\u011fi s\u00f6zde hakikati anlatman\u0131n ehemmiyeti anlat\u0131lmas\u0131  adeta S\u00fchan karakterinin zuhuruna zemin haz\u0131rlamaktad\u0131r, zira S\u00fchan kelime itibar\u0131yla \u201c s\u00f6z, g\u00fcfte\u201d demektir. B\u00f6l\u00fcm\u00fcn sonunda Kur\u2019an-\u0131 Kerim\u2019in do\u011fru kelam oldu\u011funa, \u00c7eng saz\u0131n\u0131n e\u011frili\u011fi ile kar\u015f\u0131la\u015ft\u0131rarak de\u011finilir: “Kur\u2019an\u2019a uyar m\u0131 na\u011fme-i \u00e7eng?\u201d S\u00fchan, bir nevi ilahi kelam\u0131n ta\u015f\u0131y\u0131c\u0131l\u0131\u011f\u0131n\u0131 yapacak olan \u015fair olarak tasvir edilmi\u015ftir. <\/p>\n\n\n\n

S\u00fchan\u2019\u0131n mesnevideki rol\u00fc ilk olarak H\u00fcsn\u2019\u00fcn A\u015fk\u2019a olan muhabbetini fark etmesi ve bu ikisine arac\u0131 olmaya niyetlenmesiyle ba\u015flar. S\u00fchan\u2019\u0131n H\u00fcsn\u2019e var\u0131p ona tavsiyelerde bulunmas\u0131 ve \u00f6zellikle iki a\u015f\u0131k\u0131n halini suhuletle kavramas\u0131, onun bu yollardan ge\u00e7mi\u015f oldu\u011fu izlenimini yarat\u0131r. Yine S\u00fchan\u2019\u0131n H\u00fcsn\u2019e \u201chayretle sava\u015fmamas\u0131\u201d y\u00f6n\u00fcndeki \u00f6\u011f\u00fcd\u00fc, hayret makam\u0131na g\u00f6nderme yapan \u00f6nemli bir \u00f6rnektir.  Bu makam\u0131 a\u015fm\u0131\u015f bir m\u00fcr\u015fid olan S\u00fchan, ak\u0131l ile de\u011fil teslimiyetle yakla\u015fmay\u0131 \u00f6\u011f\u00fctleyerek karakteri hakikate ula\u015fmaya haz\u0131rlar. Bu rehberlik, S\u00fchan\u2019\u0131n yaln\u0131zca bir yol arkada\u015f\u0131 de\u011fil, kemale ermi\u015f bir kutup oldu\u011funu g\u00f6sterir. Yine H\u00fcsn\u2019\u00fcn mektubunu A\u015fk\u2019a ula\u015ft\u0131rma noktas\u0131nda S\u00fchan\u2019\u0131n bir resull\u00fck rol\u00fc \u00fcstlendi\u011fi g\u00f6r\u00fcl\u00fcr. Bu y\u00f6neli\u015fte \u015fu ifade ge\u00e7mektedir: \u201cH\u00fcdh\u00fcd gibi kasd-\u0131 \u015fah k\u0131ld\u0131\u201d.  Bu ifade S\u00fchan\u2019\u0131n do\u011frudan Mant\u0131ku\u2019t-Tayr\u2019daki H\u00fcdh\u00fcd ile \u00f6zde\u015fle\u015ftirildi\u011fini a\u00e7\u0131k\u00e7a g\u00f6sterir, hem poetik hem de kavramsal d\u00fczeyde S\u00fchan\u2019\u0131n kutbiyetini destekler. S\u00fchan, bu y\u00f6n\u00fcyle Cebrail\u00ee bir i\u015flev de \u00fcstlenerek, a\u015f\u0131k ile ma\u015fuk, yarat\u0131lan ile yaratan aras\u0131ndaki s\u00f6zel iletimi sa\u011flayan bir resul rol\u00fc \u00fcstlenmi\u015ftir. <\/p>\n\n\n\n

S\u00fchan, anlat\u0131 boyunca g\u00f6r\u00fclebilecek pek \u00e7ok \u00f6rnekte yaln\u0131zca kelam\u0131 ta\u015f\u0131yan de\u011fil, ayn\u0131 zamanda d\u00f6n\u00fc\u015f\u00fcm\u00fcn bilgisini de ta\u015f\u0131yan bir fig\u00fcrd\u00fcr. A\u015fk\u2019\u0131n i\u00e7sel yolculu\u011fu s\u00fcresince kar\u015f\u0131la\u015ft\u0131\u011f\u0131 kabz anlar\u0131nda yeniden ortaya \u00e7\u0131kar; ona s\u00fcrekli telkinlerde bulunur, tebdil-i hal ile her an yard\u0131ma ko\u015far. Bu m\u00fcdahaleler, tasavvufi rehberli\u011fin yaln\u0131zca bilgi vermekle de\u011fil, m\u00fcridi d\u00f6n\u00fc\u015ft\u00fcrmekle ilgili oldu\u011funu g\u00f6sterir. Her makamda yeniden yard\u0131ma ko\u015fan S\u00fchan, adeta her makam\u0131n hikmetini edinmi\u015f durumdad\u0131r, bu sebepten makam kutbundan ziyade t\u00fcm makamlar\u0131n bilgisinin kendisinde topland\u0131\u011f\u0131 vahdet kutbuyla \u00f6zde\u015fle\u015ftirilebilir. Bu noktada bir \u00f6rnek de S\u00fchan\u2019\u0131n vuslat an\u0131nda sahneden \u00e7ekilmesi, onu Hayret\u2019e teslim etmesidir, bu asl\u0131nda Cebrail\u2019in Sidre-i M\u00fcnteha\u2019da Hz. Peygamber\u2019e daha fazla devam edemeyece\u011fini s\u00f6yleyip huzurdan \u00e7ekilmesine benzer. Zira vuslat ve vahdet makam\u0131 vahdete ermi\u015f olan i\u00e7in yokluktur, S\u00fchan da vuslat an\u0131nda yok olmaya mahkumdur.<\/p>\n\n\n\n

H\u00fcdh\u00fcd: Mant\u0131ku\u2019t-Tayr\u2019da M\u00fcr\u015fid-i K\u00e2mil Ve Kolektif Kutup<\/strong>
<\/h3>\n\n\n\n

Mant\u0131ku\u2019t Tayr\u2019da H\u00fcdh\u00fcd karakteri S\u00fchan\u2019 a benzer \u015fekilde yol g\u00f6stericili\u011fi ve bilgeli\u011fi ile \u00f6ne \u00e7\u0131kar. Mant\u0131ku<\/em>\u2019t-Tayr<\/em>\u2019da H\u00fcdh\u00fcd, yaln\u0131zca anlat\u0131 d\u00fczeyinde ku\u015flar\u0131n s\u00f6zc\u00fcs\u00fc de\u011fil, tasavvufi anlamda \u201cm\u00fcr\u015fid-i k\u00e2mil\u201d mertebesine tekab\u00fcl eden merkez\u00ee bir fig\u00fcrd\u00fcr. Ku\u015flar\u0131n Simurg\u2019u bulmak \u00fczere ger\u00e7ekle\u015ftirdi\u011fi manevi yolculu\u011fun ba\u015flat\u0131c\u0131s\u0131 ve y\u00f6neticisi olan H\u00fcdh\u00fcd, daha ilk sahnede kendini onlar\u0131n rehberi olarak konumland\u0131r\u0131r. Nitekim H\u00fcdh\u00fcd kendisini \u201cYarat\u0131l\u0131\u015f s\u0131rlar\u0131n\u0131 bilen, gayb\u0131n habercisi olan\u201d bir bilge olarak tan\u0131tarak bilgi ve tecr\u00fcbesini vurgular. Bu y\u00f6n\u00fcyle H\u00fcdh\u00fcd, sadece bilen de\u011fil, bildi\u011fini hikmetle ileten, yani kutbiyet niteli\u011fi ta\u015f\u0131yan bir rehberdir.<\/p>\n\n\n\n

H\u00fcdh\u00fcd\u2019\u00fcn ir\u015fad s\u00fcreci yaln\u0131zca y\u00f6n g\u00f6stermekle s\u0131n\u0131rl\u0131 de\u011fildir; onun rehberli\u011fi, ku\u015flar\u0131n her birinin i\u00e7sel zaaflar\u0131yla y\u00fczle\u015fmesini sa\u011flar. \u00d6rne\u011fin b\u00fclb\u00fcl a\u015fk\u0131 bahane ederek yola \u00e7\u0131kmaktan ka\u00e7arken, H\u00fcdh\u00fcd onun bu a\u015fk\u0131n\u0131n ilahi de\u011fil, mecazi oldu\u011funu bildirir. Her ku\u015f bir mazeret \u00f6ne s\u00fcrer; H\u00fcdh\u00fcd ise her bir mazereti kelam ile \u00e7\u00fcr\u00fct\u00fcr. Bu y\u00f6n\u00fcyle H\u00fcdh\u00fcd, yaln\u0131zca hakikati bilen de\u011fil, hakikati kelam<\/strong> ile ileten, mecazdan hakikate ula\u015ft\u0131ran bir m\u00fcr\u015fiddir. Att\u00e2r\u2019\u0131n \u015fiirlerini H\u00fcdh\u00fcd\u2019\u00fcn a\u011fz\u0131ndan s\u00f6ylemesi de bu durumu destekler; rehberin kendi s\u00f6z\u00fc yoktur, o hakikatin diliyle konu\u015fur.<\/p>\n\n\n\n

\u00d6te yandan H\u00fcdh\u00fcd, bireysel kutubiyetin \u00f6tesinde kolektif bir kutup i\u015flevi g\u00f6r\u00fcr. \u00c7\u00fcnk\u00fc anlat\u0131n\u0131n sonunda, Simurg\u2019un asl\u0131nda \u201cotuz ku\u015f\u201d oldu\u011fu anla\u015f\u0131l\u0131r: \u201csi\u201d (otuz) ve \u201cmurg\u201d (ku\u015f) kelimelerinin birle\u015fimi olan Simurg, aray\u0131c\u0131lar\u0131n kendi hakikatleridir. Bu noktada H\u00fcdh\u00fcd de bu birlik i\u00e7inde erir. T\u0131pk\u0131 \u0130bn Arabi\u2019nin vahdet kutbu anlay\u0131\u015f\u0131nda oldu\u011fu gibi, kutub saliki hakikate ula\u015ft\u0131rd\u0131ktan sonra silinir; kutbun i\u015flevi salikin varl\u0131\u011f\u0131nda tecelli eder. Nitekim Simurg ile kar\u015f\u0131la\u015fma sahnesinde H\u00fcdh\u00fcd\u2019\u00fcn ad\u0131 art\u0131k an\u0131lmaz; o da \u201cyok olan kutup\u201d olarak tamamlan\u0131r. Bu ve bir \u00f6ncekli meselede Cebrail ile benzerlikleri S\u00fchan karakterini ak\u0131llara getirir. B\u00f6ylece H\u00fcdh\u00fcd, hem kel\u00e2m\u0131n ta\u015f\u0131y\u0131c\u0131s\u0131 hem de o kel\u00e2m\u0131n art\u0131k susmas\u0131 gerekti\u011fi noktada yok olan bir vahdet kutbu i\u015flevi g\u00f6r\u00fcr. Rehberli\u011fin sonu, rehberin yoklu\u011fuyla ba\u015flar; \u00e7\u00fcnk\u00fc art\u0131k hakikat, rehberde de\u011fil, hakikatin i\u00e7inde fani olmu\u015f yolcudad\u0131r.<\/p>\n\n\n\n

Sonu\u00e7 olarak, H\u00fcsn \u00fc A\u015fk ve Mant\u0131ku\u2019t-Tayr farkl\u0131 zaman ve co\u011frafyalarda kaleme al\u0131nm\u0131\u015f olmalar\u0131na ra\u011fmen, tasavvufi tefekk\u00fcr\u00fcn en derin kavramlar\u0131ndan biri olan kutubiyet ekseninde dikkate de\u011fer bir ortakl\u0131k ta\u015f\u0131r. Her iki eserde de rehber fig\u00fcrler olan S\u00fchan ve H\u00fcdh\u00fcd, yaln\u0131zca yol g\u00f6sterici karakterler de\u011fil, \u0130bn Arabi\u2019nin tan\u0131mlad\u0131\u011f\u0131 \u015fekliyle \u201ckutbu\u2019l-akt\u00e2b\u201d mertebesini temsil eden, ilah\u00ee hakikatin mazhar\u0131 olan varl\u0131klard\u0131r. S\u00fchan, kel\u00e2m\u0131n tecellig\u00e2h\u0131 ve arac\u0131s\u0131 olarak hem A\u015fk\u2019a hem H\u00fcsn\u2019e hitap ederken; H\u00fcdh\u00fcd, ku\u015flar\u0131n i\u00e7sel engellerini kel\u00e2m yoluyla a\u015fmalar\u0131n\u0131 sa\u011flayan, kolektif bir kutup i\u015flevi \u00fcstlenir. Her iki fig\u00fcr de, yolculuk sona erdi\u011finde yani hakikate var\u0131ld\u0131\u011f\u0131nda ortadan kaybolur; bu yok olu\u015f, kutbun en y\u00fcksek i\u015flevi olan ma\u015fuka b\u00fcr\u00fcnmeye, yani saliki hakikatle birle\u015ftirme g\u00f6revini tamamlamas\u0131na i\u015faret eder. B\u00f6ylece S\u00fchan ve H\u00fcdh\u00fcd, yaln\u0131zca mesnevi t\u00fcr\u00fcn\u00fcn sembolik derinli\u011fini de\u011fil, ayn\u0131 zamanda vahdet kutbunun edeb\u00ee ve metafizik boyutlarda nas\u0131l temsil edilebilece\u011fini ortaya koyan iki \u00f6rnek olarak d\u00fc\u015f\u00fcnce tarihimizde yerini al\u0131r.<\/p>\n\n\n\n

Rumeysa <\/p>\n\n\n\n

<\/p>\n\n\n\n

<\/p>\n","protected":false},"excerpt":{"rendered":"

Bu \u00e7al\u0131\u015fma, \u015eeyh Galib\u2019in H\u00fcsn \u00fc A\u015fk\u0131 ile Attar\u2019\u0131n Mant\u0131ku\u2019t-Tayr\u0131n\u0131\u00a0 \u0130bn Arabi\u2019nin vahdet kutbu anlay\u0131\u015f\u0131 \u00e7er\u00e7evesinde incelerken, her iki eserde de rehber fig\u00fcrlerin (S\u00fchan ve H\u00fcdh\u00fcd) vahdet kutbunu temsil etti\u011fini ve yolculu\u011fun nihayetinde Allah\u2019\u0131n varl\u0131\u011f\u0131 ile birle\u015fti\u011fini ileri s\u00fcrecektir.<\/p>\n","protected":false},"author":1,"featured_media":171,"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-74","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\/04\/two-pheasants-1620-e1775748139619.jpg",550,396,false],"thumbnail":["https:\/\/rumeysahakyemezapuhan.com.tr\/wp-content\/uploads\/2025\/04\/two-pheasants-1620-e1775748139619.jpg",150,108,false],"medium":["https:\/\/rumeysahakyemezapuhan.com.tr\/wp-content\/uploads\/2025\/04\/two-pheasants-1620-e1775748139619.jpg",300,216,false],"medium_large":["https:\/\/rumeysahakyemezapuhan.com.tr\/wp-content\/uploads\/2025\/04\/two-pheasants-1620-e1775748139619.jpg",550,396,false],"large":["https:\/\/rumeysahakyemezapuhan.com.tr\/wp-content\/uploads\/2025\/04\/two-pheasants-1620-e1775748139619.jpg",550,396,false],"1536x1536":["https:\/\/rumeysahakyemezapuhan.com.tr\/wp-content\/uploads\/2025\/04\/two-pheasants-1620-e1775748139619.jpg",550,396,false],"2048x2048":["https:\/\/rumeysahakyemezapuhan.com.tr\/wp-content\/uploads\/2025\/04\/two-pheasants-1620-e1775748139619.jpg",550,396,false]},"uagb_author_info":{"display_name":"rumeysa","author_link":"https:\/\/rumeysahakyemezapuhan.com.tr\/index.php\/author\/rumeysa\/"},"uagb_comment_info":0,"uagb_excerpt":"Bu \u00e7al\u0131\u015fma, \u015eeyh Galib\u2019in H\u00fcsn \u00fc A\u015fk\u0131 ile Attar\u2019\u0131n Mant\u0131ku\u2019t-Tayr\u0131n\u0131\u00a0 \u0130bn Arabi\u2019nin vahdet kutbu anlay\u0131\u015f\u0131 \u00e7er\u00e7evesinde incelerken, her iki eserde de rehber fig\u00fcrlerin (S\u00fchan ve H\u00fcdh\u00fcd) vahdet kutbunu temsil etti\u011fini ve yolculu\u011fun nihayetinde Allah\u2019\u0131n varl\u0131\u011f\u0131 ile birle\u015fti\u011fini ileri s\u00fcrecektir.","_links":{"self":[{"href":"https:\/\/rumeysahakyemezapuhan.com.tr\/index.php\/wp-json\/wp\/v2\/posts\/74","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=74"}],"version-history":[{"count":5,"href":"https:\/\/rumeysahakyemezapuhan.com.tr\/index.php\/wp-json\/wp\/v2\/posts\/74\/revisions"}],"predecessor-version":[{"id":309,"href":"https:\/\/rumeysahakyemezapuhan.com.tr\/index.php\/wp-json\/wp\/v2\/posts\/74\/revisions\/309"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/rumeysahakyemezapuhan.com.tr\/index.php\/wp-json\/wp\/v2\/media\/171"}],"wp:attachment":[{"href":"https:\/\/rumeysahakyemezapuhan.com.tr\/index.php\/wp-json\/wp\/v2\/media?parent=74"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/rumeysahakyemezapuhan.com.tr\/index.php\/wp-json\/wp\/v2\/categories?post=74"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/rumeysahakyemezapuhan.com.tr\/index.php\/wp-json\/wp\/v2\/tags?post=74"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}