{"id":65,"date":"2013-02-25T02:42:21","date_gmt":"2013-02-25T00:42:21","guid":{"rendered":"http:\/\/www.xn--edebiyatgretmeni-twb.net\/edebiyat\/?p=65"},"modified":"2014-04-21T20:10:32","modified_gmt":"2014-04-21T17:10:32","slug":"tasavvuf_ve_edebiyat","status":"publish","type":"post","link":"https:\/\/www.xn--edebiyatgretmeni-twb.net\/edebiyat\/tasavvuf_ve_edebiyat.htm","title":{"rendered":"Tasavvuf ve Edebiyat"},"content":{"rendered":"

Tasavvuf<\/span><\/strong>
\nTasavvuf, Tanr\u0131’n\u0131n birli\u011fini ve evrenin olu\u015funu varl\u0131k birli\u011fi (Vahdet-i V\u00fccut) anlay\u0131\u015f\u0131yla a\u00e7\u0131klayan din\u00ee ve felsefi ak\u0131md\u0131r.\u00a0Tasavvuf, ayr\u0131ca Tanr\u0131, evren ve insan\u0131 bir b\u00fct\u00fcn i\u00e7inde g\u00f6rme ve insan\u0131n Tanr\u0131 ile, insan\u0131n ba\u015fka insanlarla, insan\u0131n kendisiyle olan ili\u015fkilerini bu b\u00fct\u00fcnde arama ve a\u00e7\u0131klama yolu olarak da tan\u0131mlan\u0131r.\u00a0Tasavvuf, toplum hayat\u0131yla geni\u015f bir \u015fekilde kayna\u015fm\u0131\u015f, bir duyu\u015f, d\u00fc\u015f\u00fcn\u00fc\u015f ve inan\u0131\u015f sistemi olarak da bilinir.\u00a0‘Bu kurama “Vahdet-i V\u00fccut” (tek varl\u0131k) ad\u0131 da verilir.\u00a0Vahdet, birlik, teklik demektir. “Vahdet-i V\u00fccut”, tek v\u00fccut, tek varl\u0131k anlam\u0131na gelmektedir.\u00a0Tasavvuf d\u00fc\u015f\u00fcncesi<\/a>, \u0130sl\u00e2miyet\u2019ten sonra Araplar taraf\u0131ndan kurulan ilk Tekkeyle birlikte, \u0130ranl\u0131 ve T\u00fcrk d\u00fc\u015f\u00fcn\u00fcrler taraf\u0131ndan geli\u015ftirilmi\u015f, Eski Yunan d\u00fc\u015f\u00fcncesinden de yararlanarak bir kuram \u015feklini alm\u0131\u015ft\u0131r.\u00a0Bu d\u00fc\u015f\u00fcnce, din\u00ee kitaplar\u0131n verdi\u011fi bilgilerle kalmayarak, yarat\u0131l\u0131\u015f\u0131n ve evrenin s\u0131rlar\u0131n\u0131 daha geni\u015f bir d\u00fc\u015f\u00fcnceyle \u00e7\u00f6zmeye \u00e7al\u0131\u015fan bir felsefe, ara\u015ft\u0131rma ve duygu ak\u0131m\u0131d\u0131r.\u00a0Tasavvuf felsefesi<\/a>ne g\u00f6re, evren tek varl\u0131kt\u0131r. Bu tek varl\u0131k da Tanr\u0131\u2019d\u0131r. Buna \u201cV\u00fccud-\u0131 mutlak” (mutlak varl\u0131k) da denir. \u0130sl\u00e2m tasavvufu, “Tanr\u0131’dan ba\u015fka varl\u0131k yoktur” kural\u0131n\u0131 temel al\u0131r. Bu ayn\u0131 zamanda “h\u00fcsn-i mutlak”t\u0131r (mutlak g\u00fczellik). Yarat\u0131l\u0131\u015ftaki s\u0131rr\u0131 aramaktan do\u011fan bu kurama g\u00f6re b\u00fct\u00fcn yarat\u0131lm\u0131\u015flar Tanr\u0131’n\u0131n varl\u0131\u011f\u0131n\u0131 tan\u0131tmak i\u00e7indir. Ger\u00e7ekte, bir varl\u0131k, bir “V\u00fccut” vard\u0131r. O da Tanr\u0131’d\u0131r. Bizim g\u00f6rd\u00fcklerimiz de Tanr\u0131 varl\u0131\u011f\u0131n\u0131n \u00e7e\u015fitli g\u00f6r\u00fcn\u00fc\u015fleridir. Mutasavv\u0131flar her \u015feyin Tanr\u0131\u2019n\u0131n bir tecellisi (g\u00f6r\u00fcnmesi) bir belirtisi oldu\u011funu anlatmak i\u00e7in \u00e7e\u015fitli benzetmeler yapm\u0131\u015flard\u0131r. Bunlardan en yayg\u0131n\u0131 ayna \u00f6rne\u011fidir. Bu benzetmeye g\u00f6re Tanr\u0131, kar\u015f\u0131l\u0131kl\u0131 konulmu\u015f yokluk aynas\u0131ndan bakan bir varl\u0131k gibidir. Bu kar\u015f\u0131l\u0131kl\u0131 aynalar, ortadaki varl\u0131\u011f\u0131n binlerce g\u00f6r\u00fcnt\u00fcs\u00fcn\u00fc verir. Ortadaki varl\u0131k aynalar\u0131n \u00f6n\u00fcnden \u00e7ekilirse, aynalar bo\u015f kal\u0131r. V\u00fccud-i mutlak (mutlak varl\u0131k) kendi g\u00fczelli\u011fini g\u00f6rmek i\u00e7in bir aynaya yans\u0131r gibi ademe (hi\u00e7lik ve yokluk), yans\u0131m\u0131\u015ft\u0131r. B\u00f6ylece, yoklu\u011fun i\u00e7inde evren olarak tecell\u00ee etmi\u015ftir (g\u00f6r\u00fcnm\u00fc\u015ft\u00fcr). Bu felsefeye g\u00f6re, \u00e2lemde g\u00f6r\u00fclen her \u015fey, varl\u0131\u011f\u0131n yokluk aynas\u0131ndaki hay\u00e2linden ba\u015fka bir \u015fey de\u011fildir. Bunun sonucu olarak insan da Tanr\u0131\u2019n\u0131n bir hay\u00e2lidir. Varl\u0131klar i\u00e7inde Tanr\u0131’ya en yak\u0131n hay\u00e2l insand\u0131r.\u00a0Bu anlay\u0131\u015fa g\u00f6re evren, Tanr\u0131’n\u0131n bir g\u00f6r\u00fcn\u00fc\u015f\u00fcd\u00fcr. Bu evren, kendi kendine var olan de\u011fil, Tanr\u0131\u2019n\u0131n varl\u0131\u011f\u0131ndan dolay\u0131 tecell\u00ee eden (var g\u00f6r\u00fcnen) bir olu\u015fumdur. Tanr\u0131\u2019n\u0131n \u201col\u201d ( k\u00fcn ) emriyle olu\u015fmu\u015ftur. Onun i\u00e7in g\u00f6r\u00fcnme \u00f6ncesi “s\u00f6z\u201d (kel\u00e2m) vard\u0131r. \u201cOl\u201d emri verilip tecell\u00ee (var g\u00f6r\u00fcnme) olmadan \u00f6nce b\u00fct\u00fcn varl\u0131klar ger\u00e7ekte yok, ama Tanr\u0131’ya g\u00f6re vard\u0131. Bunlar, Tanr\u0131’n\u0131n sonsuz bilgisinde bilinmekte idiler.Tanr\u0131, kendine duydu\u011fu a\u015fkla evreni meydana getirmi\u015ftir. Onun i\u00e7in a\u015fk, Tanr\u0131’ya has bir niteliktir. A\u015fk, Tanr\u0131’n\u0131n, s\u0131rr\u0131d\u0131r, g\u00f6r\u00fcnen simgesidir. Onun i\u00e7in Tanr\u0131’ya korku veya fayda umarak de\u011fil, sevgiyle, a\u015fkla yakla\u015f\u0131lmal\u0131d\u0131r. Tasavvuf d\u00fc\u015f\u00fcncesinin en g\u00fc\u00e7l\u00fc, en etkili taraf\u0131 budur. Bu, \u00f6zellikle sanat ve edebiyatta \u00e7ok etkili olmu\u015ftur.Varl\u0131k, g\u00fczellik, iyilik; bunlar Tanr\u0131\u2019n\u0131n \u00f6zellikleridir. Yokluk, \u00e7irkinlik ve k\u00f6t\u00fcl\u00fck ise Tanr\u0131\u2019n\u0131n \u00f6zelli\u011finin bilinmesine yard\u0131mc\u0131 olan niteliklerdir. \u00c7\u00fcnk\u00fc yokluk olmazsa varl\u0131k, \u00e7irkinlik olmazsa g\u00fczellik k\u00f6t\u00fcl\u00fck olmazsa iyilik bilinmez. \u0130nsanda bu niteliklerin hepsi vard\u0131r. \u0130nsan, kendisindeki yoklu\u011fu, \u00e7irkinli\u011fi, k\u00f6t\u00fcl\u00fc\u011f\u00fc yenmeli kald\u0131rmal\u0131d\u0131r. 0 zaman yaln\u0131z varl\u0131k, g\u00fczellik, iyilik kalacakt\u0131r. Bu Tanr\u0131’n\u0131n \u00f6zelli\u011fine varmak, Tanr\u0131\u2019n\u0131n varl\u0131\u011f\u0131na kat\u0131lmakt\u0131r.Tasavvuf inanc\u0131nda mecaz\u00ee ve ger\u00e7ek olmak \u00fczere iki tur a\u015fk vard\u0131r. Biri ge\u00e7ici olana yani insanlara duyulan a\u015fk; di\u011feri sonsuz ve ger\u00e7ek olana, yani Tanr\u0131’ya duyulan a\u015fkt\u0131r. \u0130nsan, Tanr\u0131 a\u015fk\u0131n\u0131 mecaz\u00ee a\u015fk\u0131nda dener ve geli\u015ftirir. \u00c7\u00fcnk\u00fc insan, Tanr\u0131’ya en yak\u0131n, se\u00e7kin bir varl\u0131kt\u0131r. \u0130nsan beden (ten) ve \u00f6z (ruh) denen iki unsurdan olu\u015fmu\u015ftur. Beden \u00f6l\u00fcml\u00fc olan, toprak, hava, ate\u015f, su gibi d\u00f6rt unsurdan meydana gelen ve yok olacak ge\u00e7ici varl\u0131kt\u0131r. \u00d6z (ruh) ise \u00f6l\u00fcms\u00fczd\u00fcr ve Tanr\u0131\u2019n\u0131n b\u00fct\u00fcn niteliklerini ta\u015f\u0131maktad\u0131r. Tanr\u0131’dan gelen insan yine Tanr\u0131’ya d\u00f6necektir. Ancak bu d\u00f6n\u00fc\u015f baz\u0131 a\u015famalardan ge\u00e7mekle olur. Bunun i\u00e7in g\u00f6n\u00fcl bilgisi edinmek, olgunla\u015fmak ve ayd\u0131nlanmak gerekir.Bilgi, insan\u0131n g\u00f6nl\u00fcnde Tanr\u0131’n\u0131n bir “n\u00fbr” (\u0131\u015f\u0131k) olarak belirmesidir. Olgunla\u015fma, insan\u0131n ge\u00e7ici varl\u0131klardan kendini s\u0131y\u0131r\u0131p, kal\u0131c\u0131 \u00f6zlere y\u00f6nelmeyi ba\u015farmas\u0131d\u0131r. Buna, insan\u0131n Tanr\u0131\u2019ya varan yol \u00fczerinde ilerlemesi de denir. Bu ilerleme bir y\u00fckseli\u015ftir. Az olgunluktan, olgunlu\u011fa, en olguna, bir ba\u015fka deyi\u015fle Tanr\u0131’ya ula\u015fma demektir. Y\u00fckseli\u015f iki t\u00fcrl\u00fcd\u00fcr. Biri kendini b\u00fct\u00fcn ge\u00e7ici varl\u0131klardan s\u0131y\u0131rmakla, i\u00e7ine kapanarak, d\u00fcnyadan el etek \u00e7ekmekle, kendini derin d\u00fc\u015f\u00fcncelere vermekle olur. \u0130kincisi, bilgi edinmekledir. \u0130nsan i\u00e7in bilgi, do\u011fru yola, Tanr\u0131’ya, \u00f6l\u00fcms\u00fcz olana, ayd\u0131nlanmaya (n\u00fbr’a) varmay\u0131 sa\u011flayan bir yol g\u00f6stericidir. \u0130nsan Tanr\u0131’ya y\u00fckselirken bir\u00e7ok manev\u00ee basamaklardan ge\u00e7er. Bir y\u00fckseli\u015f niteli\u011fi ta\u015f\u0131yan bu “ge\u00e7i\u015f” evrenin de\u011fi\u015fik katlar\u0131n\u0131 a\u015fmak anlam\u0131na gelir. Son kat ayd\u0131nlanmaya (n\u00fbr’a) var\u0131r. \u0130nsan bu ayd\u0131nlanmay\u0131 \u00f6z\u00fcnde yans\u0131t\u0131r.Tasavvuf inanc\u0131nda, insan\u0131n nefsini yenerek yani benli\u011fini \u00f6ld\u00fcrerek, mutlak varl\u0131\u011fa \u201cfenafill\u00e2h\u201d kat\u0131na ula\u015fmak denir. Bu, insan\u0131n kendini yokluk unsurundan kurtararak i\u00e7indeki Tanr\u0131\u2019y\u0131 bulmas\u0131d\u0131r. \u0130\u00e7indeki Tanr\u0131\u2019y\u0131 bulan insan \u201cEnel-Hak\u201d (Ben Tanr\u0131\u2019y\u0131m) der. Bu a\u015famaya varan insanlara tasavvuf d\u00fc\u015f\u00fcncesinde insan-\u0131 k\u00e2mil ( olgun insan ), halk aras\u0131nda “ermi\u015f” denir. Kendini Tanr\u0131\u2019n\u0131n varl\u0131\u011f\u0131na kar\u0131\u015fm\u0131\u015f duyan \u201cermi\u015f\u201d insana g\u00f6re evrende art\u0131k ikilik yoktur, her \u015fey \u201cbir\u201d dir. Bu kata ula\u015fmak ancak \u00f6ld\u00fckten sonra olabilir. Ne var ki, ger\u00e7ek a\u015fk\u0131n son derecesine var\u0131p, nefsinde ve her \u015feyde yaln\u0131z Tanr\u0131\u2019y\u0131 g\u00f6rebilecek duruma gelenler, bu a\u015famaya ya\u015farken de y\u00fckselebilirler. Tasavvuf felsefesi inanc\u0131 i\u00e7inde, b\u00fcy\u00fck \u0130sl\u00e2m d\u00fc\u015f\u00fcn\u00fcr\u00fc Hall\u00e2c-\u0131 Mansur “Enel-Hak” (Ben Tann’y\u0131m) dedi\u011fi i\u00e7in Ba\u011fdat’ta (922) as\u0131lm\u0131\u015ft\u0131r. B\u00fcy\u00fck \u0130sl\u00e2m d\u00fc\u015f\u00fcn\u00fcr\u00fc Hall\u00e2c-\u0131 Mansur’\u0131m s\u00f6yledi\u011fi “Enel-Hak” (Ben Tan\u00acn’y\u0131m) s\u00f6z\u00fc, tasavvuf felsefesine g\u00f6re, evrende Tanr\u0131’dan ba\u015fka ger\u00e7ek varl\u0131k yoktur anlam\u0131ndad\u0131r. Bu s\u00f6z “Ben Tanr\u0131’y\u0131m” demek de\u011fildir. Hall\u00e2c-\u0131 Mansur, kendi ge\u00e7ici varl\u0131\u011f\u0131n\u0131n, Tanr\u0131 varl\u0131\u011f\u0131nda yok oldu\u011funu duydu\u011fu, yani “fenafill\u00e2h” kat\u0131na ula\u015ft\u0131\u011f\u0131na inand\u0131\u011f\u0131 i\u00e7in b\u00f6yle s\u00f6ylemi\u015ftir. Bunun gibi, Azeri \u015fairi Seyyid Nesim\u00ee de (XIV.-yy.) Halep’te diri diri derisi y\u00fcz\u00fclerek \u00f6ld\u00fcr\u00fclm\u00fc\u015ft\u00fcr.<\/p>\n

Edebiyat<\/strong><\/span>
\nTasavvuf felsefesi, \u0130sl\u00e2m \u00fclkelerinde,\u00a0bilim,\u00a0edebiyat<\/a>, m\u00fczik ve dans \u00fczerinde \u00e7ok etkili olmu\u015f, b\u00fcy\u00fck ve \u00f6nemli geli\u015fmeler sa\u011flam\u0131\u015ft\u0131r.
\n\u0130sl\u00e2m tasavvuf d\u00fc\u015f\u00fcncesi VII. y\u00fczy\u0131l sonlar\u0131nda ve VIII. y\u00fczy\u0131l ba\u015flar\u0131nda baz\u0131 \u0130sl\u00e2m d\u00fc\u015f\u00fcn\u00fcrleri taraf\u0131ndan yay\u0131lm\u0131\u015ft\u0131r. IX. y\u00fczy\u0131l sonlar\u0131nda Hall\u00e2c-\u0131 Mansur, insanla Tanr\u0131 ayr\u0131l\u0131\u011f\u0131n\u0131 ortadan kald\u0131ran, insanla Tanr\u0131’y\u0131 bir \u00f6zde g\u00f6ren d\u00fc\u015f\u00fcncelerini geli\u015ftirerek tasavvufun temel ilkelerini, ana g\u00f6r\u00fcn\u00fc\u015f\u00fcn\u00fc a\u00e7\u0131klam\u0131\u015ft\u0131r.\u00a0Bu d\u00fc\u015f\u00fcnce X. y\u00fczy\u0131lda daha a\u00e7\u0131k bir anlam kazanarak, yeni bir yorumla, daha ileri g\u00f6t\u00fcr\u00fclm\u00fc\u015ft\u00fcr. \u0130mam Gazali, felsefeye ve dine ba\u011flanan, akl\u0131 bir yana iterek inanc\u0131 temel ilke alan bir g\u00f6r\u00fc\u015fle tasavvuf d\u00fc\u015f\u00fcncesine yard\u0131mc\u0131 olmu\u015ftur. Ger\u00e7e\u011fin kayna\u011f\u0131n\u0131 inan\u00e7ta bulan Gazali\u2019nin g\u00f6r\u00fc\u015f\u00fc felsefeden \u00e7ok tasavvufa katk\u0131da bulunmu\u015ftur.\u00a0XII. y\u00fczy\u0131lda Sena\u00ee, Attar, daha \u00f6nceki y\u00fczy\u0131llarda ya\u015fayan Hall\u00e2c-\u0131 Mansur ve C\u00fcneydi Ba\u011fd\u00e2d\u00ee\u2019nin izinden y\u00fcr\u00fcyerek, eski inan\u00e7larla da beslenerek, Tanr\u0131 ile insan ayr\u0131m\u0131n\u0131 kald\u0131rd\u0131lar, ancak Tanr\u0131 insanla, insan Tanr\u0131 ile vard\u0131r, ikisi de birbirinin varl\u0131\u011f\u0131n\u0131 gerekli k\u0131lar-lar, g\u00f6r\u00fc\u015f\u00fcn\u00fc ileri s\u00fcrd\u00fcler.\u00a0XIII. y\u00fczy\u0131lda Muhiddin Arabi, Baba Eftal, Mevl\u00e2n\u00e2 Cel\u00e2leddin-i R\u00fbmi tasavvufa \u00e7ok a\u00e7\u0131k bir yorum kazand\u0131rarak, eski ak\u0131m\u0131 yeni d\u00fc\u015f\u00fcnce ve g\u00f6r\u00fc\u015flerle geli\u015ftirdiler.\u00a0Mevl\u00e2n\u00e2<\/a>\u00a0Cel\u00e2leddin-i R\u00fbm\u00ee, tasavvuf g\u00f6r\u00fc\u015f\u00fcyle tarikat anlay\u0131\u015f\u0131n\u0131 birle\u015ftirdi. D\u00fc\u015f\u00fcnceyi eylemle b\u00fct\u00fcnle\u015ftirerek Mevlevilik Tarikat\u0131’n\u0131n temellerini att\u0131.\u00a0XII. y\u00fczy\u0131l ortalar\u0131na kadar s\u00fcren ve yava\u015f geli\u015fen tekkeler, onlara ba\u011fl\u0131 kurulu\u015flar, bu y\u00fczy\u0131l\u0131n ortalar\u0131ndan sonra h\u0131zla geli\u015fmeye ba\u015flad\u0131lar. Anadolu’da Hac\u0131 Bekta\u015fi Veli, Bekta\u015fi Tarikat\u0131’n\u0131n kurucusu oldu.\u00a0Tasavvuf, genellikle, Mevlevilik, Bekta\u015filik gibi ana tarikatlarla Anadolu’da h\u0131zla yay\u0131ld\u0131. D\u00f6rt y\u00fcz kadar tarikat meydana geldi. B\u00f6ylece tasavvuf bir tekke \u00f6\u011fretisi niteli\u011fini kazand\u0131 B\u00fcy\u00fck tasavvuf d\u00fc\u015f\u00fcn\u00fcrleri, duygu, d\u00fc\u015f\u00fcnce ve inan\u00e7lar\u0131n\u0131 tekkelerde daha \u00e7ok \u015fiirle dile getirmi\u015flerdir. B\u00f6ylece, etkin ve yo\u011fun bir Tasavvuf edebiyat\u0131 olu\u015fmu\u015ftur (Tekkelerde toplanan \u0130sl\u00e2m mistiklerine sofi denirdi). Tasavvuf, d\u00fc\u015f\u00fcncesi, anlat\u0131m\u0131n\u0131 yaln\u0131z edebiyatla sa\u011flam\u0131\u015f de\u011fildir. Edebiyattan ba\u015fka, m\u00fczik, dans gibi g\u00fczel sanatlardan da yararlanm\u0131\u015ft\u0131r.\u00a0Tasavvuf, edebiyatta kendine has bir dil olu\u015fturmu\u015ftur. Bir\u00e7ok \u00f6zel terimler, mecazlar, semboller kullanm\u0131\u015ft\u0131r. “Pir” kelimesi, tasavvuf dilinde, tarikat\u0131 kuran, tarikata kendi ad\u0131n\u0131 veren insan demektir. “\u015eeyh”, yol g\u00f6sterici anlam\u0131ndad\u0131r. “Mu\u011f” s\u00f6z\u00fc, tarikata giren dervi\u015f, m\u00fcrit demektir. “P\u00eer-i mugan” s\u00f6z\u00fcyle tarikat\u0131n “\u015feyhi”, “p\u00eeri” anlat\u0131l\u0131r. Meyhane: Tekke, mey: ger\u00e7ek a\u015fk, anlam\u0131ndad\u0131r. Tasavvuf dilindeki bu terimler, mecazlar, semboller, yaln\u0131z Tekke \u015fairleri taraf\u0131ndan kullan\u0131lm\u0131\u015f de\u011fildir. Divan edebiyat\u0131m\u0131zda din-d\u0131\u015f\u0131 konularda \u015fiirler yazm\u0131\u015f \u015fairler de bunlardan yararlanm\u0131\u015flard\u0131r.\u00a0Tasavvuf edebiyat\u0131m\u0131zda, bu d\u00fc\u015f\u00fcnceye ba\u011flanm\u0131\u015f, duygu ve inan\u00e7lar\u0131n\u0131 yal\u0131n bir i\u00e7tenlikle dile getirmi\u015f en \u00f6nemli, en b\u00fcy\u00fck \u015fair Yunus Emre’dir.\u00a0Yunus Emre<\/a>, yaln\u0131z Tasavvuf edebiyat\u0131m\u0131z\u0131n de\u011fil, T\u00fcrk edebiyat\u0131n\u0131n da en b\u00fcy\u00fck \u015fairlerinden biridir<\/p>\n

Orhan EREN<\/span><\/strong><\/p>\n

Yeterli\u00a0 Gelmedi mi Hi\u00e7 Sorun De\u011fil,\u00a0 A\u015fa\u011f\u0131daki Sayfam\u0131z\u0131 da Ziyaret Edin :)) \u00a0\u00a0<\/span><\/strong><\/p>\n