![\"\"](\"http:\/\/www.gurbuz.net\/Yeni\/231223.jpg\")
<\/p>\n\u00c7ok sevindim\u2026
\n\u0130nan\u0131n \u00e7ok sevindim, bu yo\u011funluk ve bu nedenli ilgiyi ilk defa g\u00f6steriyorsunuz\u2026
\nTe\u015fekk\u00fcr ederim.<\/p>\n
Ama\u2026
\nNerede ya\u015fad\u0131\u011f\u0131n\u0131z\u0131 unutmay\u0131n, TAMAM\u2026
\n\u00dcniversite PROXY\u2019leri ama (\u2026)
\nTedbiri elden b\u0131rakmay\u0131n.<\/p>\n
<\/p>\n
Aman gen\u00e7ler, art\u0131k her kimseniz okuyan\u2026
\n\u2026
\nAMAN, benim y\u00fcz\u00fcmden kimsenin ba\u015f\u0131 derde girmesini\u2026
\nISTEMEM<\/p>\n
*<\/p>\n
Ich SOLLTE…
\nNICHT!<\/p>\n
Du siehst doch, …
\nAuf der anderen Seite
\n???<\/p>\n
Ich wei\u00df NICHT was ich tun soll<\/p>\n
![\"\"](\"http:\/\/www.gurbuz.net\/Yeni\/231223-1.jpg\")
<\/p>\n
VideoLAR hakk\u0131nda benim i\u00e7in s\u00f6yledi\u011fini ar\u0131yorum hala,
\nKe\u015fke belgeleseydim
\nMusevi karde\u015flerimiz hakk\u0131nda yay\u0131nlad\u0131\u011f\u0131m,
\n\u0130lgin\u00e7ti\u2026
\nAtat\u00fcrk ba\u011flam\u0131nda. YOK\u2026
\nOlduk\u00e7a olumlu bir yorum yapm\u0131\u015ft\u0131.<\/p>\n
Ancak\u2026
\n\u0130nsan ba\u015fka\u2026
\nSIYASETI bamba\u015fka<\/p>\n
Gizemli bir TARAFIM YOKTUR…
\nSizler gibi bir\u2026
\nVeli Ademim<\/p>\n
„D\u0130VAN, \u0130LAH\u0130, N\u0130YAZ\u0130 MISR\u0130, TASAVVUF
\nHer neye baksa g\u00f6z\u00fcm<\/p>\n
Vezin: F\u00e2\u2019il\u00e2t\u00fcn F\u00e2\u2019il\u00e2t\u00fcn F\u00e2\u2019il\u00e2t\u00fcn F\u00e2\u2019il\u00fcn<\/p>\n
Her neye baksa g\u00f6z\u00fcn bil s\u0131rr-\u0131 S\u00fcbh\u00e2n andad\u0131r,
\nHer ne i\u015fitse kula\u011f\u0131n ma\u011fz-\u0131 Kur\u2019\u00e2n andad\u0131r.
\nHer \u015feye mahl\u00fbk g\u00f6z\u00fcyle baksan ol mahl\u00fbk olur,
\nHak g\u00f6z\u00fcyle bak ki b\u00ee-\u015fek n\u00fbr-i Yezd\u00e2n andad\u0131r. <\/p>\n
Kesret-i emv\u00e2ca bakma c\u00fcmle bir dery\u00e2 d\u00fcr\u00fcr,
\nHer ne mevci kim g\u00f6r\u00fcrs\u00fcn bahr-\u0131 umm\u00e2n andad\u0131r. <\/p>\n
Vahdeti kesrette bulmak, kesreti vahdette hem,
\nBir ilimdir ol ki kamu ilm-\u00fc irf\u00e2n andad\u0131r. <\/p>\n
\u0130bret ile \u015fe\u015f cihetten g\u00f6r\u00fcnen e\u015fy\u00e2ya bak,
\nC\u00fcmle bir \u00e2y\u00eenedir kim vech-i Rahm\u00e2n andad\u0131r. <\/p>\n
S\u00f6yleyen ol, s\u00f6ylenen ol, g\u00f6ren ol, g\u00f6r\u00fcnen ol,
\nHer ne var \u00e2l\u00e2 ve esfel bil ki c\u00e2n\u00e2n andad\u0131r. <\/p>\n
Mazhar-\u0131 tamm\u0131 veli \u00c2dem y\u00fcz\u00fcd\u00fcr \u015f\u00fcphesiz,
\nK\u00fcnh-\u00fc z\u00e2t\u0131 hem s\u0131f\u00e2t\u0131 c\u00fcmle yeks\u00e2n andad\u0131r. <\/p>\n
Ha\u015fr u ne\u015fr ile S\u0131r\u00e2t u d\u00fbzah u m\u00e2lik azab,
\nHem dahi R\u0131dv\u00e2n u cennet h\u00fbr u g\u0131lm\u00e2n andad\u0131r. <\/p>\n
G\u00f6r\u00fcnen sanma Niy\u00e2z\u00ee\u2019 nin heman sen m\u00fclk\u00fcn\u00fc,
\nG\u00f6nl\u00fc bir vir\u00e2nedir genc-i pinh\u00e2n andad\u0131r. <\/p>\n
Her neye baksa g\u00f6z\u00fcn bil s\u0131rr-\u0131 S\u00fcbh\u00e2n andad\u0131r,
\nHer nereye baksarsan bak Allah Te\u00e2l\u00e2\u2019n\u0131n s\u0131rr\u0131 ondad\u0131r,<\/p>\n
\u201cHer neye\u201d yani her ne \u015fey\u2019e demektir.\u201d Baksa g\u00f6z\u00fcn\u201d yani zahiri g\u00f6z\u00fcn bak\u0131\u015f\u0131 ile k\u00e2inatta \u201cs\u0131rr-\u0131 S\u00fcbh\u00e2n\u201d g\u00f6r\u00fcrs\u00fcn. Yani bir s\u0131r vard\u0131r ki; ona ezel s\u0131rr\u0131 derler.<\/p>\n
V\u00fcc\u00fbd kelimesi ile Hakk\u2019\u0131n varl\u0131\u011f\u0131 kastedilmektedir. Varl\u0131\u011f\u0131n mertebeleri mutasavv\u0131flar taraf\u0131ndan de\u011fi\u015fik tasniflere t\u00e2bi tutulmu\u015ftur.<\/p>\n
\u201cV\u00fcc\u00fbd birdir, o da Hakk\u2019\u0131n v\u00fcc\u00fbdudur. V\u00fcc\u00fbdun mertebeleri pek \u00e7oktur. Ancak bu mertebeler ana hatlar\u0131yla d\u00f6rt, be\u015f, yedi v.s. gibi birbirinden ayr\u0131 mertebelere tasnif edilmi\u015ftir.<\/p>\n
D\u00f6rtl\u00fc tasnife g\u00f6re v\u00fcc\u00fbdun mertebeleri:<\/p>\n
1- Lah\u00fbt, zat; 2- Ceberut, s\u0131fatlar ve il\u00e2h\u00ee isimler; 3- Melek\u00fbt, ruhlar ve mis\u00e2l, 4- Nas\u00fbt ve \u015feh\u00e2det \u00e2lemlerine ayr\u0131lm\u0131\u015ft\u0131r.<\/p>\n
\u201cHazar\u00e2t-\u0131 hamse\u201d denilen be\u015fli tasnifte ise yukar\u0131daki tasniften biraz farkl\u0131 olarak Melek\u00fbt \u00e2lemi iki mertebe olarak kabul edilmi\u015ftir.<\/p>\n
B\u00f6ylece 1- Zat-s\u0131rf l\u00e2-taayy\u00fcn, ahadiyyet; 2- V\u00e2hidiyyet; 3- Ervah; 4- Mis\u00e2l; 5- \u015eeh\u00e2det ve insan-\u0131 k\u00e2mil mertebelerine ayr\u0131lm\u0131\u015ft\u0131r.<\/p>\n
Yedili tasnife g\u00f6re ise, hazar\u00e2t-\u0131 hamsenin ikinci mertebesi olan \u201cv\u00e2hidiyyet\u201d mertebesi \u201cvahdet\u201d ve \u201cv\u00e2hidiyyet\u201d diye iki ayr\u0131 mertebe; be\u015finci hazret deyine \u201c\u015feh\u00e2det\u201d ve \u201cinsan-\u0131 k\u00e2mil\u201d diye iki ayr\u0131 mertebe olarak itib\u00e2r edilmi\u015f, b\u00f6ylece mertebe say\u0131s\u0131 yedi kabul edilmi\u015ftir.<\/p>\n
1- L\u00e2-taayy\u00fcn, ahadiyyet, zat-\u0131 s\u0131rf; 2- Vahdet, hak\u00eekat-i muhammediyye; 3-V\u00e2hidiyyet, hak\u00eekat-i insaniyye, a\u2019y\u00e2n-\u0131 sabite; 4- Ruhlar; 5- Mis\u00e2l; 6- \u015eeh\u00e2det \u00e2lemi; 7-\u0130nsan-\u0131 k\u00e2mil.\u201d [1]<\/p>\n
Her ne i\u015fitse kula\u011f\u0131n ma\u011fz-\u0131 Kur\u2019\u00e2n andad\u0131r. <\/p>\n
Kula\u011f\u0131n her ne i\u015fitse Kur\u2019\u00e2n \u00f6z\u00fc ondad\u0131r. <\/p>\n
Burada Kur\u2019\u00e2n\u2019dan murat \u201cO\u2019nu \u00f6vg\u00fc ile tesbih etmeyen hi\u00e7bir \u015fey yoktur. Ne var ki siz, onlar\u0131n tesbihini anlamazs\u0131n\u0131z\u2026\u201d [2] B\u00fct\u00fcn e\u015fya Allah Te\u00e2l\u00e2\u2019y\u0131 zikreder. Yani \u201cs\u00f6zle, halle, s\u0131rla\u201d zikrederler. <\/p>\n
Her \u015feye mahl\u00fbk g\u00f6z\u00fcyle baksan ol mahl\u00fbk olur,
\nHer \u015feye mahl\u00fbk g\u00f6z\u00fcyle baksan o mahl\u00fbk olur,<\/p>\n
\u201cBurada \u2018Bana t\u00e2bi olursan\u0131z Allah sizi sever\u2019 kavl-i \u015ferifine i\u015faret vard\u0131r. Bu y\u00fczden bu din \u00c2\u015fk dini diye isimlendirilmi\u015ftir. Ve bu dinle dinlenen ki\u015fi mahb\u00fbbunun tekliflerini kabul, r\u0131z\u00e2 ve sevgi ile kar\u015f\u0131larsa o zaman o ki\u015fiden hangi y\u00f6nden gelirse gelsin b\u00fct\u00fcn me\u015fakkat ve k\u00fclfetler giderilmi\u015f olur\u201d (Bkz. \u0130bnul-Arab\u00ee, Zeh\u00e2irul-a\u2019l\u00e2k f\u00ee \u015ferhi Terc\u00fcm\u00e2nil-e\u015fv\u00e2k, 40). [3]<\/p>\n
\u201cSen beni asla g\u00f6remezsin. Fakat \u015fu da\u011fa bak\u2026\u201d [4] Allah Te\u00e2l\u00e2\u2019y\u0131 g\u00f6rmek basiretle caizdir. Yani zahir g\u00f6z\u00fc zahiri ve b\u00e2t\u0131n nazar\u0131 haki\u00adkati g\u00f6r\u00fcr.<\/p>\n
Hak g\u00f6z\u00fcyle bak ki b\u00ee-\u015fek n\u00fbr-i Yezd\u00e2n andad\u0131r. <\/p>\n
Hakk g\u00f6z\u00fcyle bak ki \u015f\u00fcphesiz Allah Te\u00e2l\u00e2\u2019n\u0131n n\u00fbru ondad\u0131r. <\/p>\n
Yezdan: Zann-i galibe g\u00f6re Zerd\u00fc\u015ft i\u00e7in bilinen en sa\u011fl\u0131kl\u0131 isim Pehlev\u00eece Z\u00e2rathestra ismidir. Erdeb\u00eeler bu ismi tahrif ederek Z\u00e2rastro demi\u015flerdir. \u0130simlerin sonla\u00adr\u0131, Pehlev\u00ee dilinde de, Sanskrit\u00e7e\u2019de oldu\u011fu gibi mutlaka hemzeli olur ve fethal\u0131 olarak okunurdu. Bu hemzeyi belirtmek i\u00e7in g\u00fcn\u00fcm\u00fczde \u201cElif\u201d harfi ko\u00adnulmaktad\u0131r. Buna g\u00f6re Z\u00e2r\u00e2tistra kelimesinin sonu fetha sesiyle okunur. Kla\u00adsik Pehlevi dilinde \u201cT\u00e2\u201d harfinin yerini Sasan\u00ee Pehlev\u00eece\u2019 sinde \u201cDal\u201d harfi al\u00adm\u0131\u015ft\u0131r. \u00d6rne\u011fin Pehlev\u00eece\u2019de \u201cYezata\u201d kelimesi Sasan\u00ee Pehlev\u00eece\u2019sinde \u201cYezd\u00e2\u201d \u015feklinde yaz\u0131lm\u0131\u015ft\u0131r. Zamanla bu kelime de tahrif edilerek \u201cYezdan\u201d \u015fek\u00adlini alm\u0131\u015ft\u0131r. Bu de\u011fi\u015fiklik Pers dininin kurucusunun isminde de ya\u015fanm\u0131\u015ft\u0131r. Nitekim onun ismi de Z\u00e2rahestra\u2019dan Zerdeh\u00fc\u015ft \u015fekline d\u00f6n\u00fc\u015fm\u00fc\u015ft\u00fcr. Arap\u00adlar bunu da tahrif ederek Zerleit veya Zerd\u00fc\u015ft demi\u015flerdir. [5]<\/p>\n
Baz\u0131 kesimlerce T\u00fcrk\u00e7ede kullan\u0131lan Tanr\u0131 kelimesine kar\u015f\u0131 yap\u0131lan tepki bu kelime i\u00e7in yap\u0131lmad\u0131\u011f\u0131 gibi \u00e7ok rahat Allah ismi yerinde kullan\u0131lmaktad\u0131r. Bu nedenle ba\u011fnazl\u0131k s\u0131n\u0131f\u0131ndan yap\u0131lan itirazlar yerine i\u015fin hakikatini bilip Allah ismini yaln\u0131zca Allah Te\u00e2l\u00e2\u2019ya duydu\u011fumuz sevgi ni\u015fanesi ve Kur\u2019an-\u0131 Kerim\u2019de kendine lay\u0131k g\u00f6rd\u00fc\u011f\u00fc isimi zikretmek uygun oldu\u011funu bilmek daha \u00f6nemlidir.<\/p>\n
\u201cHak g\u00f6z\u00fcyle\u201d den murat bas\u00eeret nurudur. Ona can g\u00f6z\u00fc ve kuvvet-i kalb de denir. Basiret nuru Allah Te\u00e2l\u00e2\u2019n\u0131n nurundan iktib\u00e2sd\u0131r. Nur \u00fc\u00e7 t\u00fcrl\u00fc\u00add\u00fcr.<\/p>\n
G\u00f6z nurudur. G\u00f6r\u00fcr ama g\u00f6stermez.
\nG\u00fcne\u015f ve kamer, ay, y\u0131ld\u0131zlar ve ate\u015fte olan nurdur. G\u00f6sterir ama g\u00f6rmez.
\nAllah Te\u00e2l\u00e2\u2019n\u0131n nurudur, hem g\u00f6r\u00fcr hem g\u00f6sterir. bu g\u00f6r\u00fcp g\u00f6stermek de zahir ve b\u00e2t\u0131n nuru Allah Te\u00e2l\u00e2 ile beraber bulunur.
\n\u201cGizliyi ve a\u00e7\u0131\u011f\u0131 bilendir\u2026\u201d [6] E\u011fer g\u00f6z nuru basirete t\u00e2bi olursa h\u00fck\u00fcm basiretin olup basiret dah\u00ee Allah Te\u00e2l\u00e2\u2019n\u0131n nurundan feyz almakla zuhura gelen nazar e\u015fyan\u0131n belirmesindeki s\u0131rr\u0131ndan daha a\u00e7\u0131kt\u0131r.<\/p>\n
\u201cN\u00fbr-i Yezdan ondad\u0131r.\u201d Murat e\u015fyada olan il\u00e2h\u00ee isimlerdir. G\u00f6zl\u00fcye gizli olmaz dedikleri budur.. Yani g\u00f6z, basirete tabi ve basireti Allah Te\u00e2l\u00e2\u2019n\u0131n nuru ile m\u00fcnevver olan basiret sahipleri varl\u0131klara tayin olan il\u00e2h\u00ee isimleri g\u00f6r\u00fcr.\u201d Allah, g\u00f6k\u00adlerin ve yerin nurudur\u2026\u201d [7]<\/p>\n
Kesret-i emv\u00e2ca bakma c\u00fcmle bir dery\u00e2 d\u00fcr\u00fcr,
\n\u00c7oklu\u011fun dalgalar\u0131na bakma hepsi bir dery\u00e2d\u0131r.<\/p>\n
\u201cKesret-i emv\u00e2c\u201ddan murat mahl\u00fbkatta zuhur eden il\u00e2h\u00ee hakikatler ve isimlerdir. \u201cC\u00fcmle bir derya\u201ddan murat hak\u00eekat\u00fc\u2019l-hak\u00e2y\u0131k olan \u201cHak\u00eekat-\u0131 Muhammediyyedir\u201d ki; yarat\u0131l\u0131\u015f\u0131n evvelidir. Bu mertebede Allah Te\u00e2l\u00e2 \u00e7oklu\u011fun ba\u015flang\u0131c\u0131d\u0131r. Fiil, s\u0131fat ve esmas\u0131n\u0131n tecell\u00eesi mertebesi ul\u00fbhiyyettir. Yarat\u0131c\u0131l\u0131k, r\u0131z\u0131k vermek ve s\u00e2ir isimler kem\u00e2l\u00e2t\u0131n zuhuru mertebesidir. Allah Te\u00e2l\u00e2bu ul\u00fbhiyyet mertebesinde kem\u00e2l\u00e2t\u0131 olan z\u00e2t-\u0131na verilen isimdir. B\u00fct\u00fcn e\u015fyan\u0131n mahl\u00fbk olmas\u0131 bu mertebenin zuh\u00fbr\u00e2t\u0131ndand\u0131r. Bu mertebede Allah Te\u00e2l\u00e2\u2019n\u0131n ismine \u201cAllah\u201d derler.\u201d Allah\u201d ismi ism-i \u00e2zamd\u0131r, belirlenmi\u015f bir hak\u00eekattir ve b\u00fct\u00fcn isimlerin merci\u00adidir.<\/p>\n
\u201cHer\u015feyin m\u00fclk\u00fc kendi elinde olan Allah\u2018\u0131n \u015f\u00e2n\u0131 ne kadar y\u00fccedir. Siz de Ona d\u00f6neceksiniz.\u201d [8] Her ne mevcudat var ise denizin dalgalar\u0131 gibi hak\u00eekat-\u0131 Muhammediyye denizinden zahir olup bir taraftan var olurken ve bir taraftan yok olmaktad\u0131r.<\/p>\n
B\u00fct\u00fcn e\u015fyan\u0131n varl\u0131klar\u0131 f\u00e2ni ve Allah Te\u00e2l\u00e2\u2019n\u0131n z\u00e2tiyle bak\u00eedir. \u00c7\u00fcnk\u00fc z\u00e2t\u0131n kendisidir. Nitekim buyurur \u201cOndan ba\u015fka il\u00e2h yoktur. O\u2019nun z\u00e2t\u0131ndan ba\u015fka her \u015fey yok ola\u00adcakt\u0131r\u2026\u201d [9] Bunun i\u00e7in dalgalara (emv\u00e2ca) hayran olup kalma, belki suretden manaya y\u00f6nel. Yani bu mahl\u00fbkat \u00e2lem-i mahabbet-i il\u00e2hiyye suretidir. Halk\u0131n v\u00fcc\u00fbdundan Allah Te\u00e2l\u00e2\u2019ya y\u00f6nel ve onu bil. \u00c7\u00fcnk\u00fc mahl\u00fbk il\u00e2h\u00ee kem\u00e2l\u00e2t\u0131n zuhurudur. Allah Te\u00e2l\u00e2\u2019n\u0131n bilinmesi mahl\u00fbkat\u0131n varl\u0131\u011f\u0131 iledir.<\/p>\n
Her ne mevci kim g\u00f6r\u00fcrs\u00fcn bahr-\u0131 umm\u00e2n andad\u0131r. <\/p>\n
Her ne dalga g\u00f6r\u00fcrsen okyanus ondad\u0131r. <\/p>\n
\u201cAllah her \u015feyi ihata edendir\u201d[10]<\/p>\n
S\u00fbf\u00eelere g\u00f6re bu ihata, zarf\u0131n i\u00e7indekini ihata etmesi gibi de\u011fil, g\u00fcne\u015fin \u0131\u015f\u0131k ve g\u00f6lgeleri, ruhun bedenleri, suyun dalgalar\u0131 \u0130hata etmesi gibidir. Allah Te\u00e2l\u00e2 buyuruyor ki; \u201cOnlar Allah\u2019\u0131 gere\u011fi gibi de\u011ferlendiremediler. B\u00fct\u00fcn yery\u00fcz\u00fc, k\u0131yamet g\u00fcn\u00fc O\u2019nun avucundad\u0131r; g\u00f6kler O\u2019nun kudretiyle d\u00fcr\u00fclm\u00fc\u015f olacakt\u0131r. O, putperestlerin ortak ko\u015fmalar\u0131ndan y\u00fcce ve m\u00fcnezzehtir.\u201d [11] Y\u00e2ni, Cisimlere t\u00e2bi ruhlar\u0131, yoksa ruhlara t\u00e2bi cisimleri de\u011fil. K\u00e2b\u0131z, cisimleri kabzetti\u011fi zaman ruhlar\u0131 da kabzetmi\u015f demektir. \u00c7\u00fcnk\u00fc onlar o cisimlerin heykelleridir\u2026 B\u00fct\u00fcn cisimler ruhlar\u0131n\u0131n arz\u0131\u2019d\u0131rlar. Bu y\u00fczden ruhsuz cisim olmaz. Cisimler de ikiye ayr\u0131l\u0131r. Uns\u00fbr\u00ee ve n\u00fbr\u00ee. Tab\u00ee\u00ee ki bir de tab\u00eeatlar\u0131 var. Allah ruhlar\u0131n v\u00fcc\u00fbdunu cisimlerin v\u00fcc\u00fbduna, cisimlerin bek\u00e2s\u0131n\u0131 ise ruhlann bekas\u0131na ba\u011flam\u0131\u015ft\u0131r\u2026 Buradaki kabz: tutma i\u015fi hakikatinde Allah Te\u00e2l\u00e2\u2019n\u0131n \u201cAllah her \u015feyi ihata edendir\u201d[12] \u00e2yetinin m\u00e2n\u00e2s\u0131d\u0131r. Bir \u015feyi ihata eden o \u015feyi kabz\u0131na alm\u0131\u015ft\u0131r. \u00c7\u00fcnk\u00fc ihata edilen \u015feyin bir ka\u00e7\u0131\u015f yeri kalmam\u0131\u015ft\u0131r. Aksi halde bu ihata olmaz ve o ki\u015fi de Muh\u00eet olmaz. B\u00fct\u00fcn bunlar demek oluyor ki Allah Te\u00e2l\u00e2\u2019dan ba\u015fka, hi\u00e7 bir m\u00fcmk\u00fcn varl\u0131k yok ki esm\u00e2-i h\u00fcsn\u00e2 denilen il\u00e2h\u00ee nisbetler ve rabb\u00e2n\u00ee hakikatler ile irtibatl\u0131 olmas\u0131n. B\u00fct\u00fcn (K\u00fcll\u00ee) m\u00fcmk\u00fcnler hak\u00eekat-\u0131 il\u00e2hiyye\u2019nin kabzas\u0131ndad\u0131rlar. Ve z\u00e2ten \u2018b\u00fct\u00fcn\u2019 (K\u00fcll) bile kabzadad\u0131r\u201d. (\u0130bnu\u2019l-Arab\u00ee, el-F\u00fct\u00fbh\u00e2t (Thk.), XIII\/64-66.)[13]<\/p>\n
Vahdeti kesrette bulmak, kesreti vahdette hem,
\nBirli\u011fi \u00e7oklukta bulmak, \u00e7oklu\u011fu birlikte beraber,<\/p>\n
Bil ki: Hakikat ve ayn birdir. Onda kesret (\u00e7okluk) yoktur. Herhangi bir \u015fekilde tezah\u00fcr eden hakikate baksan, \u201cHakikat olmas\u0131 itibariyle Hak\u2019t\u0131r, d\u0131\u015farda g\u00f6r\u00fcn\u00fc\u015f\u00fc itibariyle halk\u2019t\u0131r\u201d dersin. Ahadiyyete bakarsan \u201cZat, yahut hakikat\u201d dersin kafi. Zati tahakkukuna (hakikatine) bakarsan \u201cHak\u201d dersin. (Kulum bana devaml\u0131 nafile ibadetleri ile yakla\u015f\u0131r. Bunun sonucunda ben onu severim. Bir kere onu sevdim mi ben onun i\u015fiten kula\u011f\u0131, g\u00f6ren g\u00f6z\u00fc, tutan eli ve y\u00fcr\u00fcyen aya\u011f\u0131 olurum. E\u011fer benden bir \u015fey isterse onu veririm. Bana s\u0131\u011f\u0131n\u0131r\u00adsa muhakkak onu korurum. [14]) Hadisin manas\u0131na bakarsan: B\u00fct\u00fcn kuvvelerin ve uzuvlar\u0131n, kulun ayn\u0131 oldu\u011funu g\u00f6r\u00fcr ve kula izafeti dolay\u0131s\u0131yla bunlara \u201chalk\u201d dersin. Hakk\u0131n da o kuvvelerin ve uzuvlar\u0131n ayn\u0131 oldu\u011funu g\u00f6r\u00fcrsen bunlara \u201cHakk\u201d dersin. Vahdetin (tekli\u011fin) \u00e7oklu\u011fa oran\u0131n\u0131 d\u00fc\u015f\u00fcn\u00fcrsen (\u00e7o\u011fun bire ba\u011fl\u0131l\u0131\u011f\u0131n\u0131 g\u00f6z \u00f6n\u00fcnde tutarsan) \u201c\u0130lah\u201d dersin. Tek hakikatten ibaret olan ger\u00e7ek varl\u0131\u011f\u0131n d\u0131\u015f g\u00f6r\u00fcn\u00fc\u015f\u00fcn\u00fcn, i\u00e7 varl\u0131\u011f\u0131n daima bir aynas\u0131 oldu\u011funu d\u00fc\u015f\u00fcn\u00fcrsen \u201cO, tecelli eden ve tecelli edilmi\u015f\u201d dersin. Bu, en \u00e7ok \u015fa\u015f\u0131lacak \u015feylerdendir ki bir tek hakikate bu kadar itibarlar girer. Ve hakk\u0131nda b\u00fct\u00fcn itibarlar da do\u011fru olur. (Bir tek varl\u0131k bu kadar isim al\u0131r). O, hakikatiyle, ilelebet sonsuz suretlerde tecelli etmektedir. O tek hakikat, belirli bir surette tecelli ederse di\u011fer b\u00fct\u00fcn suretlerde g\u00f6r\u00fcnenin de o oldu\u011funu unutma. O g\u00f6r\u00fcn\u00fc\u015f\u00fcyle beraberdir. Her aynda (varl\u0131kta) O vard\u0131r. Her varl\u0131ktan g\u00f6r\u00fcnen O\u2019dur. Bir \u015feyde g\u00f6r\u00fcn\u00fc\u015f\u00fc, mutlakiyetini bozmaz. O bir \u015feye hasderilemez. Her\u015feyin \u00f6z\u00fc O\u2019dur. Ama bu ayn (varl\u0131k) larda, e\u015fyada, tecelli eden suretler, O\u2019nun mutlak zat\u0131 de\u011fildir. Mutlak zat\u0131, her suretten m\u00fcnezzehtir, O\u2019nun zahiri, her aynda ve her ayn i\u00e7indir. B\u00fct\u00fcn bunlar, O\u2019nun mahiyeti ve itibar edenin itibar\u0131na g\u00f6redir. (Mahiyeti mutlakt\u0131r, \u015fekilsiz, zamans\u0131z ve mek\u00e2ns\u0131zd\u0131r, ama taayy\u00fcn\u00fc, yani g\u00f6r\u00fcn\u00fc\u015f\u00fc \u015fekillere ve suretlere ba\u011fl\u0131d\u0131r).<\/p>\n
Bundan hayret et; iyice bunda yerle\u015ftin ve anlad\u0131nsa hayret etme; Zira O, zat\u0131nda kendinden ba\u015fka varl\u0131k bulunmaktan m\u00fcnezzehtir. \u201cO\u2019ndan ba\u015fka ilah yoktur. Her \u015fey yok olucudur. Yaln\u0131z O\u2019nun vechi bakidir. H\u00fck\u00fcm O\u2019nundur ve O\u2019na d\u00f6nd\u00fcr\u00fcleceksiniz.\u201d [15]<\/p>\n
O halde ey veli, i\u00e7inle Allah Te\u00e2l\u00e2 ile birle\u015fmenin artmas\u0131na \u00e7al\u0131\u015f\u0131rken, d\u0131\u015f\u0131nla da ayr\u0131l\u0131\u011f\u0131n\u0131 bilmelisin. Yani i\u00e7inle cem\u2019 taraf\u0131nda, d\u0131\u015f\u0131nla fark taraf\u0131nda olmal\u0131s\u0131n. Vahdet ile kesretten; kesret ile de vahdetten perdelenmemeli, kullukta marifet aras\u0131n\u0131 bulmal\u0131s\u0131n ki tehlikelerden kurtulas\u0131n.<\/p>\n
Mutasavv\u0131flar dilindeki cem\u2019 , tefrika ve cem\u2019ul-cem\u2019in manas\u0131 \u015fudur: Tefrika, sana nisbet edilendir. Cem\u2019 , senden soyulup al\u0131nand\u0131r. Bu, \u015fu demektir: Yani kulun, kulluk vazifelerine, be\u015feriyet icaplar\u0131na g\u00f6re yapt\u0131\u011f\u0131 ameller tefrikad\u0131r. Hakk taraf\u0131ndan ona gelen manalar, l\u00fctuf ve ihsan ise Cem\u2019dir. Her ikisi de kula laz\u0131md\u0131r. \u00c7\u00fcnk\u00fc tefrikas\u0131 olmayan kimsenin kullu\u011fu olmaz; cem\u2019i olmayan kimsenin de marifeti olmaz. Kulun \u201cancak sana ibadet ederiz\u201d s\u00f6z\u00fc, kullu\u011fu g\u00f6stermek suretiyle tefrikay\u0131 isbatt\u0131r. \u201cAncak senden yard\u0131m dileriz\u201d s\u00f6z\u00fc de cem\u2019i istemedir. Tefrika, iradenin ba\u015flang\u0131c\u0131, cem\u2019 sonudur. Cem\u2019ul-cem\u2019 daha tam ve daha y\u00fcksek bir makamd\u0131r.<\/p>\n
Cem\u2019, e\u015fyay\u0131 Allah Te\u00e2l\u00e2 ile beraber g\u00f6rmek, kuvvet ve kudretin Allah Te\u00e2l\u00e2\u2019ya ait oldu\u011funu bilmektir.<\/p>\n
Cem\u2019ul-cem\u2019 ise tamamen helak olmak ve Allah Te\u00e2l\u00e2\u2019dan ba\u015fka her \u015feyden fena bulmakt\u0131r ki bu, Ahadiyyet mertebesidir.<\/p>\n
\u00c7al\u0131\u015f\u0131p m\u00fccadele etmelisin. V\u00fccudunu g\u00f6z\u00fcnden kaybetmeli, Zat\u2019a y\u00f6nelmeli, hakikatle u\u011fra\u015fmal\u0131s\u0131n ki, b\u00fct\u00fcn varl\u0131klar, O\u2019nun cemalinin cevlangah\u0131 ve b\u00fct\u00fcn k\u00e2inat, O\u2019nun kemalinin aynas\u0131d\u0131r. Ruhunu bu mertebeye y\u00fckseltmeye ciddiyetle \u00e7al\u0131\u015fmal\u0131, m\u00fccahede etmelisin. Varl\u0131\u011f\u0131n\u0131 \u00f6ylesine kaybetmelisin ki sana bakman O\u2019na bakman olsun; senden bahsetmen, O\u2019ndan bahsetmen olsun. Nerede ve ne zaman olursa olsun, yemede, i\u00e7mede, konu\u015fmada, susmada, gidip gelmede, hareket ve s\u00fck\u00fbnda her an O\u2019ndan bo\u015f kalmamal\u0131s\u0131n.[16]<\/p>\n
PANTE\u0130ZM VAHDET-\u0130 V\u00dcCUD MUDUR? [17]<\/p>\n
Panteizm kelimesini etimolojik[18] y\u00f6nden ele al\u0131rsak, kelime olarak kullan\u0131l\u0131\u015f\u0131n\u0131n \u00e7ok yeni oldu\u011funu g\u00f6r\u00fcr\u00fcz. Oysa mahiyet itibari ile panteizm, antik \u00e7a\u011fdan beri vard\u0131r. Andr\u00e9 Lalande (1867-1963)\u2019a g\u00f6re panteist terimini, ilk defa 1705 y\u0131l\u0131nda John Toland (1670-1722) kullanm\u0131\u015f, pantizm terimini ise, Toland\u2019\u0131n hasm\u0131 Fay, 1709\u2019da kullanm\u0131\u015ft\u0131r. Panteizmi, iki ana tan\u0131mla ifade etmek istersek:<\/p>\n
a \u2014 Tam anlam\u0131 ile: Her \u015feyin Tanr\u0131 oldu\u011funu, Tanr\u0131 ile k\u00e2inat\u0131n tek ve ayn\u0131 cevher oldu\u011funu kabul eden doktrindir. Bundan da temel iki anlam ortaya \u00e7\u0131kar:<\/p>\n
1) Tanr\u0131 tek ger\u00e7ek, k\u00e2inat sadece, ne devaml\u0131 ger\u00e7ekli\u011fe, ne de farkl\u0131 bir cevhere sahip olmayan, g\u00f6r\u00fcn\u00fcmlerin veya sudurlar\u0131n b\u00fct\u00fcn\u00fcd\u00fcr. Tabiat\u0131 Tanr\u0131\u2019da, sonluyu sonsuzda eriten panteizmin bu t\u00fcr\u00fcne idealist panteizm denilir.<\/p>\n
2) K\u00e2inat tek ger\u00e7ek, Tanr\u0131 sadece var olan her \u015feyin toplam\u0131d\u0131r. Sonsuzu sonluda, Tanr\u0131\u2019y\u0131 tabiatta eriten panteizmin bu t\u00fcr\u00fcne naturalist veya materyalist panteizm denilir, sonunda ateizme var\u0131r.<\/p>\n
b \u2014 Kapal\u0131 veya felsef\u00ee olmaktan daha ziyade edeb\u00ee bir anlamda, tabiat\u0131, bir \u00e7e\u015fit tap\u0131lman\u0131n \u00f6\u011fretildi\u011fi canl\u0131 bir birlik olarak tasavvur etmektedir. Bu a\u00e7\u0131dan panteizm ilahla\u015ft\u0131r\u0131lm\u0131\u015f tabiatt\u0131r.<\/p>\n
Panteizm\u2019e g\u00f6re Tanr\u0131n\u0131n \u00e2lemden ayr\u0131 ve m\u00fcstakil bir \u015fahsiyeti yoktur. O, bir kanundur, bir kuvvettir. Bundan dolay\u0131 panteizm, \u015fahsiyet kavram\u0131n\u0131 ve h\u00fcrriyetin varl\u0131\u011f\u0131n\u0131 kabul etmez. Bu durumda insan, fizik \u00e2leminin bir par\u00e7as\u0131, ahl\u00e2k da tabiat d\u00fczenine zarur\u00ee ve pasif bir itaat olur. Ayr\u0131ca yaratanla, yarat\u0131lan aras\u0131ndaki fark\u0131 kald\u0131rd\u0131\u011f\u0131 i\u00e7in b\u00fct\u00fcn dinleri y\u0131kar.<\/p>\n
G\u00f6r\u00fcld\u00fc\u011f\u00fc gibi panteizmin bir\u00e7ok \u00e7e\u015fitleri bulunmakta ve de\u011fi\u015fik tan\u0131mlar\u0131 yap\u0131lmaktad\u0131r. Bunlar\u0131n, hemen hemen hepsinde de\u011fi\u015fmeyen ger\u00e7ek \u015fudur:<\/p>\n
Sonsuz varl\u0131kla sonlu varl\u0131klar\u0131n, yani Tanr\u0131 ile tabiat\u0131n ezelden beri tek ve ayn\u0131 \u015fey oldu\u011funun kabul edilmesidir. Bu bak\u0131mdan panteizmin \u00e7e\u015fitleri, esas itibariyle birbirinin ayn\u0131d\u0131r. Bunlar\u0131n farkl\u0131l\u0131klar\u0131 \u015f\u00f6yle belirtilebilir: Bir a\u00e7\u0131n\u0131n kenarlar\u0131 uzad\u0131k\u00e7a aradaki mesafenin a\u00e7\u0131lmas\u0131 gibi, panteizmin muhtelif \u00e7e\u015fitleri tek\u00e2m\u00fcle do\u011fru gittik\u00e7e aralar\u0131ndaki uzakl\u0131k artar\u2019 .<\/p>\n
Tanr\u0131-\u00e2lem \u00f6zde\u015fli\u011fini kabul edip, savunan panteizmin, Arap\u00e7a bir ifade ile vahdet-i mevcudun durumunu, k\u0131smen de olsa, belirttikten sonra \u0130sl\u00e2m tasavvufunda yer alan Vahdet-i V\u00fccud ilkesi hakk\u0131nda bilgi vermenin yerinde olaca\u011f\u0131d\u0131r.<\/p>\n
Ara\u015ft\u0131rmalar\u0131n bug\u00fcnk\u00fc durumuna g\u00f6re Vahdet-i V\u00fccud deyimi, \u201cilk defa Konev\u00ee\u2019nin eserlerinde ve onun ya\u015fad\u0131\u011f\u0131 devirde ve kendisiyle M\u0131s\u0131r\u2019da g\u00f6r\u00fc\u015fm\u00fc\u015f olan \u0130bn Seb\u2019in\u2019in (669\/1270) eserlerinde kullan\u0131lmaya ba\u015flanm\u0131\u015ft\u0131r\u201d .[19] Bu gibi iddialar\u0131n yan\u0131nda, \u0130bn Arab\u00ee (560\/1165 -638 \/1240)\u2019nin, Vahdet-i V\u00fccud ifadesini Fena Risalesi\u2019nde kulland\u0131\u011f\u0131 g\u00f6r\u00fclmektedir. O, \u015f\u00f6yle diyor:<\/p>\n
\u201cHikmet ehli oldu\u011funu iddia eden ve hep akl\u00ee nazariyeler ileri s\u00fcren biri, Vahdet-i V\u00fccud ehlinden olan hakikat ehlinden birine gelip bir mesele sordu, ben de bulunuyordum (\u2026 ) Oysaki Vahdet-i V\u00fccud d\u00fc\u015f\u00fcncesine sahip olan kimse bildi\u011fi \u015feylerden \u00f6t\u00fcr\u00fc son derece mutludur\u201d .[20]<\/p>\n
Vahdet-i V\u00fccud ilkesine taraftar olanlar, bu d\u00fc\u015f\u00fcnce tarz\u0131n\u0131n Kur\u2019an ve Hadislere dayand\u0131\u011f\u0131n\u0131 ileri s\u00fcr\u00fcyorlar. Bu iddialar\u0131n\u0131 delillendirmek i\u00e7in de bir\u00e7ok \u00e2yet ve hadisleri delil g\u00f6steriyorlar. Bu \u00e2yetlerden birka\u00e7 tanesini \u015f\u00f6yle s\u0131ralayabiliriz:<\/p>\n
\u201cBiz ona (insana) \u015fah damar\u0131ndan daha yak\u0131n\u0131z\u201d .[21] \u201cG\u00f6klerde olanlar da, yerde olanlar da Allah\u2019\u0131nd\u0131r. Allah, her \u015feyi ku\u015fat\u0131r\u201d .[22] \u201cO, evvel, \u00e2hir, zahir ve b\u00e2t\u0131nd\u0131r. O, her \u015feyi bilicidir\u201d. [23] Zikretti\u011fimiz bu son \u00e2yet-i ker\u00eeme \u015f\u00f6yle tefsir ediliyor:<\/p>\n
\u201cZahir, varl\u0131\u011f\u0131 her \u015feyden a\u015fik\u00e2r, \u00e7\u00fcnk\u00fc her \u015fey O\u2019nun v\u00fccuduna delildir. Hi\u00e7bir \u015fey yoktur ki v\u00fccutta zuhur ederken daha evvel O\u2019nun v\u00fccudunu isbat etmi\u015f olmas\u0131n. Mamafih her zahiri O, zannetmemelidir. \u00c7\u00fcnk\u00fc o, zahir olmakla b\u00e2t\u0131nd\u0131r da, havass ile his, hayal ile tahayy\u00fcl olunamayaca\u011f\u0131 gibi hakikati ak\u0131llar\u0131n idrak ve ihatas\u0131na s\u0131\u011fmaktan m\u00fcnezzehtir. Binaenaleyh ne yaln\u0131z z\u00e2hir, ne de yaln\u0131z b\u00e2t\u0131n diye h\u00fckmetmemeli, h\u00fckm\u00fc at\u0131ftan sonra yaparak z\u00e2hr-\u00fc b\u00e2t\u0131n demelidir. Evvel ve \u00e2hir de b\u00f6yledir. (\u2026) Mamafih hepsinde h\u00fck\u00fcm rab\u0131ttan sonra olmak daha evl\u00e2d\u0131r. \u00c7\u00fcnk\u00fc \u201cH\u00fcve\u201d zamiri Allah ism-i Cel\u00eeline r\u00e2ci\u2019dir. Allah ismi ise b\u00fct\u00fcn esma ve s\u0131fat\u0131n mertebe-i cem\u2019idir. H\u00e2lbuki bir\u00e7oklar\u0131 bundan gaflet ederek Vahdet-i V\u00fccud nam\u0131na hatalara d\u00fc\u015fmektedirler. Ve \u201cO, her \u015feye \u00e2limdir\u201d. Binaenaleyh kendini de bilir. B\u00e2t\u0131n isminden, kendine nazaran da b\u00e2t\u0131n oldu\u011fu zannedilmemelidir\u201d [24] .<\/p>\n
\u0130smail Fenn\u00ee Ertu\u011frul, tefsirini belirtmeye \u00e7al\u0131\u015ft\u0131\u011f\u0131m\u0131z bu Ayet-i Ker\u00eeme i\u00e7in \u015f\u00f6yle diyor: \u201c\u00c2cizane g\u00f6r\u00fc\u015f\u00fcme g\u00f6re bu Ayet-i Ker\u00eemede, Vahdet-i V\u00fccud vard\u0131r, bu da Kur\u2019an\u2019a mahsus meziyetlerdendir\u201d .<\/p>\n
Vahdet-i V\u00fccud ilkesi i\u00e7in, zikredece\u011fimiz \u015fu g\u00f6r\u00fc\u015f\u00fcn en belirleyici ve kabul edilebilir oldu\u011fu inanc\u0131nday\u0131z: \u201cTanr\u0131 ile \u00e2lemi bir ve ayn\u0131 sayan monist mistisizmi, \u0130sl\u00e2m\u00ee a\u00e7\u0131dan savunmak m\u00fcmk\u00fcn de\u011fildir. Savunulabilecek olan ve as\u0131rlar boyunca da kabul edilegelmi\u015f olan fikir \u015f\u00f6yle \u00f6zetlenebilir: \u0130nsan Allah\u2019\u0131n da yard\u0131m\u0131 ile (ve vahyin \u00f6\u011frettiklerine dayanarak) kendisindeki il\u00e2h\u00ee yan\u0131 ke\u015ffederek nazar\u00ee ve amel\u00ee kemali elde etmek i\u00e7in b\u00fcy\u00fck bir m\u00fccadeleye koyulur. Nefsinin \u201c\u00e2d\u00ee ve baya\u011f\u0131 g\u00fc\u00e7lerini\u201d h\u00e2kimiyeti alt\u0131na al\u0131r. Manev\u00ee imk\u00e2n ve kabiliyetlerinin idraki yolunda ad\u0131m ad\u0131m ilerler. Sonunda \u00f6yle bir kemal noktas\u0131na gelir ki, kendisinde il\u00e2h\u00ee s\u0131fatlar\u0131n, be\u015fer\u00ee imk\u00e2nlar\u0131n elverdi\u011fi seviyede ger\u00e7ekle\u015fti\u011fini hisseder. O zaman her \u015feyle ve her \u015feyin yaratan ile ba\u011flant\u0131l\u0131, ili\u015fkili oldu\u011funu fark eder. Hangi kaynaktan geldi\u011fini ve hangi kayna\u011fa d\u00f6nece\u011fini bilir. Nereye baksa Allah\u2019\u0131n y\u00fcz\u00fcn\u00fc\u201d g\u00f6r\u00fcr. O\u2019nun daim\u00ee \u201chuzuru\u201d nda d\u00fc\u015f\u00fcn\u00fcr ve hareket eder. Be\u015fer\u00ee irade ile il\u00e2h\u00ee irade aras\u0131ndaki gerilim yok olur. Birinci derecede k\u00e2mil insan\u0131n g\u00f6nl\u00fc, ikinci derecede ise her \u015fey, il\u00e2h\u00ee tecell\u00eeye mazhar olur. Art\u0131k s\u00fbf\u00ee her zaman, her \u015feyde O\u2019nunla oldu\u011funu idrak eder\u201d .<\/p>\n
K\u00e2inattaki, zerreden k\u00fcreye her mevcud, Allah\u2019\u0131n varl\u0131\u011f\u0131n\u0131n ve birli\u011finin, k\u00e2inatla \u00f6zde\u015f olmad\u0131\u011f\u0131n\u0131n a\u00e7\u0131k bir delilidir. \u0130yi d\u00fc\u015f\u00fcnebilen zek\u00e2lar bilinenden bilinmeyeni; g\u00f6r\u00fclenden g\u00f6r\u00fclmeyeni; hissedilebilir kuvvetlerden ana kuvveti ke\u015ffedebilir. \u0130nsana d\u00fc\u015fen, h\u00e2\u015f\u00e2 Allah\u2019la k\u00e2inat\u0131 \u00f6zde\u015fle\u015ftirerek Allah\u2019\u0131 ink\u00e2r etmek de\u011fil, yarat\u0131l\u0131\u015f\u0131n s\u0131rlar\u0131n\u0131 inceleyerek yarat\u0131klardan, A\u015fk\u0131n ve Mutlak Yaratan\u2019\u0131n varl\u0131k ve birli\u011fini g\u00f6rmektir.<\/p>\n
B\u00f6ylece belirtilmeye \u00e7al\u0131\u015f\u0131lan Vahdet-i V\u00fccud ilkesi ile panteizm aras\u0131nda bir\u00e7ok farklar\u0131n oldu\u011fu kendili\u011finden ortaya \u00e7\u0131k\u0131yor. Bu farklar\u0131 ele\u015ftirel bir \u015fekilde ortaya koyman\u0131n yararl\u0131 olaca\u011f\u0131 d\u00fc\u015f\u00fcncesindeyiz .<\/p>\n
PANTE\u0130ZM \u0130LE VAHDET-\u0130 V\u00dcCUD ARASINDAK\u0130 FARKLAR<\/p>\n
Panteizm her \u015feyden \u00f6nce \u00e7eli\u015fmezlik ilkesini y\u0131k\u0131yor. \u00c7\u00fcnk\u00fc Allah\u2019\u0131 insan\u0131 ve d\u00fcnyay\u0131 tek bir cevher kabul ediyor. Bu evrensel cevher ayn\u0131 zamanda sonlu ve sonsuz, m\u00fckemmel ve gayri m\u00fckemmel, izaf\u00ee ve mutlak olacakt\u0131r. E\u011fer bu hipotezde sonsuz varsa, yer kaplama ile d\u00fc\u015f\u00fcncenin, ruhla v\u00fccudun sadece bir kar\u0131\u015f\u0131m\u0131 olacakt\u0131r. Fakat yer kaplama ile d\u00fc\u015f\u00fcnce, ruhla cisim birbirine indirgenemez ve biribirine muhalif \u00f6zelliklere sahiptir.<\/p>\n
Sonsuz ile sonlu aras\u0131ndaki fark hi\u00e7bir zaman kapat\u0131lamayacakt\u0131r. Bir tarafta sonsuz var, di\u011fer tarafta sonlular kolleksiyonu var. Bunlar\u0131n birle\u015fme noktas\u0131 nerede? Spinoza bunu bulamad\u0131. Ne sonsuzdan sonluyu \u00e7\u0131karmay\u0131, ne de sonluyu sonsuza ba\u011flamay\u0131 isbat edemedi. Yaratma ink\u00e2r edilirse, Allah \u00e2lem ili\u015fkisini a\u00e7\u0131klamak imk\u00e2ns\u0131zla\u015f\u0131r gibi g\u00f6r\u00fcn\u00fcyor.<\/p>\n
\u201cPanteizm, a\u015fk\u0131nl\u0131k fikrini reddetti\u011fi i\u00e7in ateizme yard\u0131mc\u0131 olmaktad\u0131r .\u201d Panteist, ink\u00e2r yolunun yar\u0131s\u0131n\u0131 ateist i\u00e7in tesviye etmektedir\u201d s\u00f6z\u00fc, panteizm tenkid eden eserlerin pek \u00e7o\u011funda ge\u00e7er.(\u2026) Panteizm \u201cTanr\u0131 her \u015feydir\u201d demekle varl\u0131k mertebeleri aras\u0131ndaki ay\u0131r\u0131m\u0131 kald\u0131rmakta, s\u00f6zgeli\u015fi ta\u015fla insan\u0131 bir tutmaktad\u0131r.(\u2026) \u015euurlu fert kendi kendini bildi\u011fi, kendisini \u00f6teki fertlerden ay\u0131rabildi\u011fi, kendisini \u201cba\u015fkas\u0131\u201dndan ayr\u0131 g\u00f6rd\u00fc\u011f\u00fc takdirde fert olmaktad\u0131r. Penteizmde bu nas\u0131l meydana gelecek? \u0130radem, s\u00f6z geli\u015fi, benim iradem midir? Yoksa hem bana hem de \u201ck\u00fclli olana\u201dm\u0131 aittir? Semav\u00ee dinler, \u201ckulun iradesinin, Tanr\u0131\u2019n\u0131n iradesine tab\u00ee olmas\u0131n\u0131\u201d isterler. Fakat evvela bana ait bir irade olmal\u0131 ki, onu ba\u015fkas\u0131n\u0131n iradesine tabi k\u0131lmay\u0131 d\u00fc\u015f\u00fcnebileyim\u201d<\/p>\n
Panteizm, cevherin mutlak birli\u011fini do\u011frulayarak ferdiyat ve \u015fahsiyeti y\u0131k\u0131yor. \u015eahsiyet y\u0131k\u0131l\u0131nca, \u015fuurlu \u015fahsa ait olan ger\u00e7ek \u00f6l\u00fcms\u00fczl\u00fck de y\u0131k\u0131l\u0131yor. \u00d6l\u00fcmle, \u201cben\u201di olu\u015fturan \u00f6\u011feler, yeni bir birle\u015fim i\u00e7in b\u00fcy\u00fck b\u00fct\u00fcnde da\u011f\u0131lacakt\u0131r. Yeniden dirilme, cennet ve cehennem panteizm i\u00e7in s\u00f6zkonusu de\u011fildir<\/p>\n
Panteizm, ahl\u00e2k\u00ee a\u00e7\u0131dan birtak\u0131m hususiyetleri yok ediyor. Bunlardan baz\u0131lar\u0131 \u015funlard\u0131r: Sorumluluk: H\u00fcrriyet ve \u015fahsiyeti kald\u0131rd\u0131\u011f\u0131 i\u00e7in, zorunlu olarak sorumlulu\u011fu da kald\u0131r\u0131yor. \u201cBen\u201d olmad\u0131\u011f\u0131 i\u00e7in, \u201cben\u201din cevap vermek mecburiyetinde oldu\u011fu fiiller de yok demektir.<\/p>\n
\u0130yi ile k\u00f6t\u00fc, faziletle g\u00fcnah, de\u011ferlilikle de\u011fersizlik aras\u0131ndaki fark\u0131 yok ediyor. \u00c7\u00fcnk\u00fc panteizme g\u00f6re her \u015fey, il\u00e2h\u00eele\u015fmi\u015ftir. Oysaki her \u015feyi il\u00e2h\u00eele\u015ftirmek, her sa\u00e7may\u0131 do\u011frulamakt\u0131r.<\/p>\n
\u201cPanteizmde a\u015fk\u0131n ul\u00fbhiyet anlay\u0131\u015f\u0131 olmad\u0131\u011f\u0131 i\u00e7in \u2018yaratma\u2019 fikri de yoktur. Teizmin en bariz vasf\u0131, iradesi olan bir h\u00fcr yarana fikrine yer vermesidir. Panteizmde her \u015fey Tanr\u0131\u2019da olup bitmektedir. Ondan ayr\u0131 bir \u00e2lem yok ki yaratma olsun.<\/p>\n
Panteizm din\u00ee tecr\u00fcbenin anla\u015f\u0131lmas\u0131n\u0131 da olduk\u00e7a g\u00fc\u00e7 duruma sokmaktad\u0131r. E\u011fer, Tanr\u0131 bir zat de\u011filse, ibadetin, duan\u0131n ne anlam\u0131 vard\u0131r? Din\u00ee tecr\u00fcbe, Tanr\u0131-insan m\u00fcnasebetine dayanmaktad\u0131r. Tanr\u0131-insan ayniyetine de\u011fil .(\u2026) Panteizm ile Vahdet-i V\u00fccud fikrini savunanlar aras\u0131ndaki en \u00f6nemli farklardan biri burada kar\u015f\u0131m\u0131za \u00e7\u0131k\u0131yor. Panteizm din\u00ee tecr\u00fcbenin de\u011fil, nazar\u00ee d\u00fc\u015f\u00fcncenin \u00f6ne s\u00fcrd\u00fc\u011f\u00fc felsefi bir teoridir; oysa di\u011feri, ya\u015fanan bir tecr\u00fcbedir. Biri hayat\u0131n somut ve\u00e7hesinden kopmu\u015f bir sistem, \u00f6teki ise, bir\u00e7ok mutasavv\u0131fa g\u00f6re, bu somutlu\u011fun, b\u00fct\u00fcn derinli\u011fi i\u00e7inde, yans\u0131mas\u0131d\u0131r\u201d . <\/p>\n
Panteistlere g\u00f6re Allah i\u00e7in hi\u00e7bir zat\u00ee s\u0131fat s\u00f6z konusu de\u011filken, Vahdet-i V\u00fccud ilkesini kabul edenlerin tamam\u0131na g\u00f6re Allah\u2019\u0131n ilim, irade, kudret, yaratma v.s. gibi zat\u00ee s\u0131fatlar\u0131 mevcuttur. Bunlar\u0131n \u201chi\u00e7birisi Cenab-\u0131 Allah\u2019a, d\u00fc\u015f\u00fcnce ve yer kaplama gibi s\u0131fatlar\u0131 isnat etmemi\u015ftir. \u00c7\u00fcnk\u00fc bunlar, mahl\u00fbkata mahsus s\u0131fatlard\u0131r\u201d. Felsefi bir teori olan panteizmle, din\u00ee bir tecr\u00fcbe olan Vahdet-i V\u00fccud aras\u0131nda en az, \u201cisim\u201d ile \u201cm\u00fcsemma\u201d aras\u0131ndaki fark kadar ayr\u0131l\u0131k vard\u0131r.<\/p>\n
Mesela d\u00fcnya k\u00fcresi \u00fczerinde k\u00fc\u00e7\u00fck bir nokta ile isim olarak g\u00f6sterilen bir \u015fehir, fiilen ziyaret edildi\u011fi zaman ismi ile o \u015fehrin imar durumu aras\u0131ndaki fark\u0131n ne kadar b\u00fcy\u00fck oldu\u011fu g\u00f6r\u00fcl\u00fcr. \u201cFikir ve nazarla zevk ve \u015fuhud da b\u00f6yledir. Vahdet-i V\u00fccud ile panteizm aras\u0131ndaki manevi fark da b\u00f6yledir. Bu manevi fark iman ile ilhad aras\u0131ndaki fark\u0131n ayn\u0131d\u0131r. Felsefedeki tevhidi g\u00f6r\u00fcp de \u0130sl\u00e2m dininden y\u00fcz \u00e7evirmek ne ise, panteizm denilen felsef\u00ee sistemi g\u00f6r\u00fcp de, Vahdet-i V\u00fccuda kail olan evliyalardan y\u00fcz \u00e7evirmek odur\u201d .<\/p>\n
Spinoza\u2019ya g\u00f6re Tanr\u0131\u2019n\u0131n tezah\u00fcr\u00fc zarur\u00eedir. Onda irade ve ihtiyar yoktur. Tanr\u0131 h\u00fcr olan iradesiyle ve diledi\u011fi gibi \u00f6nceden takdir etmemi\u015ftir.<\/p>\n
Mutasavv\u0131flara g\u00f6re Allah, \u00e2lemi kendi iradesi ile yaratm\u0131\u015ft\u0131r. K\u00e2inat\u0131n hepsi sonradan olma, muhdes ve m\u00fcmk\u00fcnd\u00fcr. \u0130nsan c\u00fcz\u00ee iradeye sahiptir. Ceza ve m\u00fck\u00e2fat, c\u00fcz\u00ee iradeden m\u00fctevellid se\u00e7meye dayan\u0131r.<\/p>\n
Spinoza\u2019ya g\u00f6re din, Tanr\u0131 tasavvurundan yahut il\u00e2h\u00ee a\u015fktan do\u011fan emel ve fiillerin b\u00fct\u00fcn\u00fcd\u00fcr. Dinin \u00e2yin ve \u015fekle ihtiyac\u0131 yoktur. Onun din dedi\u011fi \u015fey s\u0131rf akla dayanan bir sistemdir. Din\u00ee h\u00fck\u00fcmlere itaat esarettir.<\/p>\n
Mutasavv\u0131flara g\u00f6re din, Allah\u2019\u0131n vahyetti\u011fi il\u00e2h\u00ee bir nizamd\u0131r. Orada durur, ondan ilerisi i\u00e7in nebilerin ir\u015fad\u0131na muhta\u00e7t\u0131r. Hidayete, sel\u00e2mete ve saadete ancak onlara tab\u00ee olmakla ula\u015f\u0131l\u0131r.<\/p>\n
\u201cVahdet-i V\u00fccud \u00e2yet ve hadislerle beraber, kalb\u00ee ke\u015fiflere dayanan din\u00ee bir mezheptir. Panteizm ise s\u0131rf akla dayanan felsef\u00ee bir sistemdir\u201d<\/p>\n
Panteizm ile Vahdet-i V\u00fccud aras\u0131nda belirtmeye \u00e7al\u0131\u015ft\u0131\u011f\u0131m\u0131z farklar daha da art\u0131r\u0131labilir. Bununla beraber Vahdet-i V\u00fccudda, panteizmin bir\u00e7ok etkilerinin g\u00f6r\u00fcld\u00fc\u011f\u00fc de bir ger\u00e7ektir. B\u00fct\u00fcn bu etkile\u015fimlere ra\u011fmen, bir m\u00fcsl\u00fcman panteist olamaz; dolay\u0131s\u0131yla bir m\u00fcsl\u00fcmana, m\u00fcsl\u00fcman oldu\u011fu s\u00fcrece panteist demek, hi\u00e7 te uygun d\u00fc\u015fmez gibi g\u00f6r\u00fcn\u00fcyor. Ayn\u0131 \u015fekilde Vahdet-i V\u00fccud deyimini, panteizm olarak ifade etmenin de \u0130sl\u00e2m k\u00fclt\u00fcr\u00fcne uygun d\u00fc\u015fmeyece\u011fi g\u00f6r\u00fc\u015f\u00fcndeyiz. G\u00f6r\u00fcld\u00fc\u011f\u00fc gibi bu iki deyim, ihtiva ettikleri anlam itibariyle tamamen farkl\u0131d\u0131r. Bu durumda \u0130sl\u00e2m k\u00fclt\u00fcr\u00fcnde, \u201cpanteist\u201d ve \u201cpanteizm\u201d terimlerini kullan\u0131rken \u00e7ok dikkatli olup, c\u00f6mert\u00e7e davranmamak gerekiyor. Bir Mevl\u00e2n\u00e2, bir Yunus s\u00f6z konusu oldu\u011fu zaman bu durum daima g\u00f6z \u00f6n\u00fcnde bulundurulmal\u0131d\u0131r. Bunlar gibi vel\u00eelere panteist demek, bir bak\u0131ma, \u0130sl\u00e2m\u00ee a\u00e7\u0131dan, bu zatlara, \u201cm\u00fc\u2019min de\u011fildir\u201d demek kadar yan\u0131lg\u0131y\u0131 ihtiva eder gibi g\u00f6r\u00fcn\u00fcyor. <\/p>\n
Bir ilimdir ol ki kamu ilm-\u00fc irf\u00e2n andad\u0131r. <\/p>\n
Bir ilimdir ki, bu b\u00fct\u00fcn ilim ve irf\u00e2n ondad\u0131r.<\/p>\n
Bahsedilen ilim hakikat ilmidir. ehlinin kavu\u015ftu\u011fu bu bilgi sayesinde marifet has\u0131l olur. Bunu tahsil etmek i\u00e7in kesb\u00eelik \u015fart olmas\u0131na ra\u011fmen b\u00fcy\u00fck k\u0131sm\u0131 vehb\u00ee olup kavu\u015fanlar az olmaktad\u0131r.<\/p>\n
\u0130bret ile \u015fe\u015f cihetten g\u00f6r\u00fcnen e\u015fy\u00e2ya bak,
\n\u0130bret ile alt\u0131 y\u00f6nden g\u00f6r\u00fcnen e\u015fy\u00e2ya bak,<\/p>\n
Burada e\u015fya \u201c\u015fey\u201d manas\u0131na kullan\u0131lm\u0131\u015f, e\u015fyan\u0131n hakikati olan Allah Te\u00e2l\u00e2\u2019n\u0131n e\u015fyada zuhur edi\u015fini anla ve fark et denilmektedir. Allah Te\u00e2l\u00e2\u2019n\u0131n zuhuru, perdedir zuhuruna demektir. E\u015fya hem zuhura sebep hem de engel olmakla perdeleri insan\u0131n g\u00f6z\u00fcne \u00e7ekmektedir.<\/p>\n
C\u00fcmle bir \u00e2y\u00eenedir kim vech-i Rahm\u00e2n andad\u0131r. <\/p>\n
B\u00fct\u00fcn e\u015fya bir aynad\u0131r hepsinde Rahm\u00e2n\u2019\u0131n y\u00fcz\u00fc ondad\u0131r. <\/p>\n
G\u00f6rmenin s\u0131rr\u0131na eri\u015fmek yine Allah Te\u00e2l\u00e2\u2019n\u0131n yard\u0131m\u0131 sayesindedir.<\/p>\n
\u201cSadece g\u00f6kten gelen \u015feylerin hakk\u0131 ve otoritesi vard\u0131r; sadece onlar hakikatin g\u00f6stergesini ta\u015f\u0131rlar: Bu y\u00fczden hakikati kendi g\u00f6zle\u00adrimizle g\u00f6rmeyiz, onu kendi y\u00f6ntemlerimizle de yakalayama\u00ady\u0131z: Bu kutsal ve b\u00fcy\u00fck ide[25], tanr\u0131 onu bu ama\u00e7, i\u00e7in haz\u0131rlamam\u0131\u015f olsayd\u0131, tanr\u0131 onu inayetiyle ve \u00f6zel ve do\u011fa\u00fcst\u00fc l\u00fctfuyla olu\u015fturup g\u00fc\u00e7lendirmeseydi, b\u00f6yle sefil bir yerde asla bar\u0131namazd\u0131.\u201d[26]<\/p>\n
S\u00f6yleyen ol, s\u00f6ylenen ol, g\u00f6ren ol, g\u00f6r\u00fcnen ol,
\nS\u00f6yleyen ol s\u00f6ylenen ol g\u00f6r\u00fcnen ol g\u00f6ren ol<\/p>\n
Bu m\u0131sra kader s\u0131rr\u0131n\u0131 i\u015faret eder. Mesel\u00e2 Karag\u00f6z oyunu; hayal ve g\u00f6lge dedikleri perdede zahir olan oyundur ki; herhangi bir suret ve t\u00fcrl\u00fc t\u00fcrl\u00fc s\u00f6zler, \u015fekiller ve hayaller zuhura gelip, onlara bakan insanlar\u0131n zan ile me\u015fgul eder. Bu c\u00fcnb\u00fc\u015f\u00fcn oynat\u0131c\u0131s\u0131 olan z\u00e2t\u0131 perdenin engel olmas\u0131ndan g\u00f6rmezler.<\/p>\n
\u201c\u2026 \u00f6te d\u00fcnyay\u0131 bir \u00e7e\u015fit r\u00fcya \u00e2lemi olarak anlamak m\u00fcmk\u00fcnd\u00fcr. Uyudu\u011fumuzda duyu uyaranlar\u0131 \u0130le ba\u011f\u00adlant\u0131 kesilir veya her hal\u00fckarda bunlar\u0131n beyin merkezle\u00adrine olan etkileri engellenir. Fakat biz, yine de tecr\u00fcbe etmeye devam ederiz. Art\u0131k duyu alg\u0131lar\u0131n\u0131n kesildi\u011fi do\u011f\u00adrudur; fakat yeteri kadar buna benzeyen bir \u015fey de devam etmektedir. Bizim, uyan\u0131kken duyu uyaranlar\u0131n\u0131n aral\u0131ks\u0131z bombard\u0131man\u0131 alt\u0131nda geri \u00e7ekilenhayal \u00fcreten g\u00fc\u00e7lerimiz\u2019 (image-producing powers) uykuda bu engellerden kurtulur. Bundan sonra bir\u00e7ok \u015feyin fark\u0131na var\u0131r, onlar\u0131n \u00fczerinde d\u00fc\u015f\u00fcn\u00fcr ve onlara kar\u015f\u0131 istek duyar\u0131z. Fark\u0131nda oldu\u011fumuz bu \u015feyler \u00f6yle bir harekette bulunurlar ki, uyand\u0131\u011f\u0131m\u0131zda bu durum bize \u00e7ok tuhaf gelir. Onlar\u0131n davran\u0131\u015f yasalar\u0131 fizi\u011fin yasalar\u0131 de\u011fildir. Bununla birlikte bunlar\u0131n dav\u00adran\u0131\u015flar\u0131, ne kadar acayip olursa olsun, o s\u0131rada bizim d\u00fczenimizi bozmaz ve bizim ki\u015fisel kimli\u011fimiz de kesinti\u00adye u\u011framaz. Ba\u015fka t\u00fcrl\u00fc s\u00f6ylemek gerekirse, e\u011fer \u00f6te d\u00fcnya ola\u00adcaksa, ben bunun bir zihinsel hayaller \u00e2lemi (world of mental images) olaca\u011f\u0131 g\u00f6r\u00fc\u015f\u00fcndeyim\u2026.Do\u011frusu hayal \u00e2lemi onu ya\u015fayanlar a\u00e7\u0131s\u0131ndan , bu d\u00fcnya kadar ger\u00e7ek olacak\u00adt\u0131r; hatta buna o kadar benzeyecektir ki, insanlar orada, \u00f6lm\u00fc\u015f olduklar\u0131n\u0131n fark\u0131na varmakta son derece g\u00fc\u00e7l\u00fck \u00e7e\u00adkecekler.\u201d [27]<\/p>\n
Her ne var \u00e2l\u00e2 ve esfel bil ki c\u00e2n\u00e2n andad\u0131r. <\/p>\n
Her ne var g\u00fczel ve k\u00f6t\u00fc, bil ki c\u00e2n\u00e2n andad\u0131r. <\/p>\n
\u201cG\u00f6klerde, yerde ve ikisi aras\u0131nda bulunan \u015feyler ile topra\u011f\u0131n alt\u0131nda olanlar hep O\u2019nundur.\u201d [28]<\/p>\n
\u0130yilik k\u00f6t\u00fcl\u00fck bize g\u00f6redir. Allah Te\u00e2l\u00e2 kat\u0131nda k\u00f6t\u00fcl\u00fck ve iyilik yoktur.<\/p>\n
Mazhar-\u0131 tamm\u0131 veli \u00c2dem y\u00fcz\u00fcd\u00fcr \u015f\u00fcphesiz,
\n\u015e\u00fcphesiz veli \u00c2dem y\u00fcz\u00fc tam zuhurat yeridir.<\/p>\n
\u00c2dem y\u00fcz\u00fc demek, insan\u0131n k\u00e2inata h\u00fckmetme yetisine i\u015farettir. Ancak insan\u0131n Allah Te\u00e2l\u00e2\u2019n\u0131n halifesi olmas\u0131 ve d\u00fcnyada her \u015feyin ona itaat etmesi evliya kullar\u0131na verilmi\u015ftir. S\u0131radan insanlar i\u00e7in bu durumdan bahsetmek m\u00fcmk\u00fcn de\u011fildir. Allah Te\u00e2l\u00e2 buyurdu ki;<\/p>\n
\u201cAndolsun ki, bir\u00e7ok cini ve insan\u0131 cehennemlik olarak yaratt\u0131k.<\/p>\n
Onlar\u0131n kalpleri var. Fakat anlamazlar, g\u00f6zleri var, fakat g\u00f6rmezler, kulaklar\u0131 var, fakat i\u015fitmezler.<\/p>\n
ONLAR HAYVANLAR G\u0130B\u0130D\u0130RLER. HATTA HAYVANLARDAN DA SAPIKTIRLAR.<\/p>\n
Onlar gaflet i\u00e7indedirler.\u201d [29]<\/p>\n
K\u00fcnh-\u00fc z\u00e2t\u0131 hem s\u0131f\u00e2t\u0131 c\u00fcmle yeks\u00e2n andad\u0131r. <\/p>\n
Her \u015feyin asl\u0131, z\u00e2t\u0131 ve s\u0131f\u00e2t\u0131 hep onunlad\u0131r. <\/p>\n
\u201cAllah Te\u00e2l\u00e2 birdir, orta\u011f\u0131 yoktur cisim de\u011fildir, zira cisim par\u00e7alar\u0131n birle\u015fmesiyle meydana gelir. Cevher de\u011fildir, \u00e7\u00fcnk\u00fc cevher uzayda yer kaplayand\u0131r. H\u00e2lbuki Allah Te\u00e2l\u00e2 yer kaplamaktan (bir yerde bulunmaktan) m\u00fcnezzehtir, aksine her yerin ve yer kaplayan\u0131n yarat\u0131c\u0131s\u0131d\u0131r. Araz de\u011fildir, zira araz iki zamanda bulunmaz (bir zaman diliminden fazla varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcremez). Allah Te\u00e2l\u00e2 b\u00e2kili\u011fi (s\u00fcreklili\u011fi) zorunlu oland\u0131r. Ne birle\u015fir, ne ayr\u0131l\u0131r, ne de par\u00e7as\u0131 vard\u0131r \u201c[30] <\/p>\n
Ha\u015fr u ne\u015fr ile S\u0131r\u00e2t u d\u00fbzah u m\u00e2lik azab,
\nHa\u015fr, ne\u015fr ile S\u0131r\u00e2t ve cehennem ve azab bek\u00e7isi m\u00e2lik (ondad\u0131r)<\/p>\n
Bu m\u0131sralarda vahdetin ne\u015fesini g\u00f6rmekteyiz. Her \u015fey O\u2019ndan ve O\u2019ndad\u0131r. Bu sebeple ceza ve m\u00fckaf\u00e2t i\u00e7in yorum yapanlar yan\u0131lmaktad\u0131r.<\/p>\n
Hem dahi R\u0131dv\u00e2n u cennet h\u00fbr u g\u0131lm\u00e2n andad\u0131r. <\/p>\n
R\u0131dv\u00e2n, cennet, h\u00fbri ve g\u0131lm\u00e2n ondad\u0131r. <\/p>\n
G\u00f6r\u00fcnen sanma Niy\u00e2z\u00ee\u2019 nin heman sen m\u00fclk\u00fcn\u00fc,
\n\u015eu an sen Niy\u00e2z\u00ee\u2019 nin g\u00f6r\u00fcnen varl\u0131\u011f\u0131n\u0131 sanma<\/p>\n
Niy\u00e2z\u00ee-i M\u0131sr\u00ee, kendine varl\u0131k veren aldanm\u0131\u015ft\u0131r. Varl\u0131k denen \u015feyin vehimden ibaret oldu\u011funu bilirsen ne kazand\u0131\u011f\u0131na ne de kaybetti\u011fine \u00fcz\u00fcl\u00fcrs\u00fcn denilmektedir.<\/p>\n
G\u00f6nl\u00fc bir vir\u00e2nedir genc-i pinh\u00e2n andad\u0131r. <\/p>\n
Vir\u00e2ne g\u00f6r\u00fcnen g\u00f6nl\u00fcnde gizli definesi vard\u0131r.<\/p>\n
[1] (ERG\u00dcL, 2002), s.155<\/p>\n
[2] \u0130sra, 44<\/p>\n
[3] (KILI\u00c7, 1995), s.126<\/p>\n
[4] Araf, 143<\/p>\n
[5] Ebu\u2019l-Kel\u00e2m \u00c2z\u00e2d, Z\u00fclkarneyn Kimdir?, \u0130z Yay\u0131nlar\u0131, (2. Bask\u0131) \u0130stanbul 2004: 86.<\/p>\n
[6] En\u2019am, 73<\/p>\n
[7] Nur, 35<\/p>\n
[8] Yasin, 83<\/p>\n
[9] Kasas, 88<\/p>\n
[10] Nisa, 126<\/p>\n
[11] Z\u00fcmer, 67<\/p>\n
[12] Nisa, 126<\/p>\n
[13] (KILI\u00c7, 1995), s.136<\/p>\n
[14] Buh\u00e2r\u00ee. Rekaik, 38; lbn. M\u00e2ce. Fiten. 16.38<\/p>\n
[15] Kasas, 88<\/p>\n
[16] (ATE\u015e, 1971) K\u0131rk yedinci sofra<\/p>\n
[17] KORLAEL\u00c7\u0130, Murtaza, Felsefe D\u00fcnyas\u0131, s. 44-50<\/p>\n
[18] Kelimenin k\u00f6k\u00fc, ili\u015fkisi, geldi\u011fi yerle vb. ilgilenen bilim<\/p>\n
[19] Ahmet Avni Konuk, Fusus\u2019l-Hikem Terc\u00fcme ve \u015eerhi, Haz. Dr. Mustafa Tahral\u0131 ve Dr.Sel\u00e7uk Erayd\u0131n, cilt I, \u0130stanbul 1987, s. XLIX.<\/p>\n
[20] Ahmet Avni Konuk, Fusus\u2019l-Hikem Terc\u00fcme ve \u015eerhi, Haz. Dr. Mustafa Tahral\u0131 ve Dr. Sel\u00e7uk Erayd\u0131n, cilt I, \u0130stanbul 1987, s. XLIX.<\/p>\n
[21] Kaf, 16.<\/p>\n
[22] Nisa, 126.<\/p>\n
[23] Hadid, 3.<\/p>\n
[24] Elmal\u0131l\u0131 Hamdi Yaz\u0131r, Hak Dini Kur\u2019an Dili, cilt 7,1st. Tarihsiz, s. 4731.<\/p>\n
[25] ide(a): idea fikir<\/p>\n
[26] (Max HORKHE\u0130MER, 2005), s. 410<\/p>\n
[27] (KO\u00c7, 1990); s.82; H.H.Price Personal Survival and the Idea of Anothers. 367.<\/p>\n
[28] Taha, 6<\/p>\n
[29] Araf, 179<\/p>\n
[30] Ebu\u2019n-Necib Suhreverd\u00ee, \u00c2d\u00e2b\u00fc\u2019l-m\u00fcr\u00eed\u00een, Kahire, ts. (D\u00e2ru\u2019l-Vatani\u2019l-Arab\u00ee), s. 15; (VASSAF, et al., 2006), s. 49“<\/p>\n
\u0130smail Hakk\u0131 Altunta\u015f<\/p>\n","protected":false},"excerpt":{"rendered":"
\u00c7ok sevindim\u2026 \u0130nan\u0131n \u00e7ok sevindim, bu yo\u011funluk ve bu nedenli ilgiyi ilk defa g\u00f6steriyorsunuz\u2026 Te\u015fekk\u00fcr ederim. Ama\u2026 Nerede ya\u015fad\u0131\u011f\u0131n\u0131z\u0131 unutmay\u0131n, TAMAM\u2026 \u00dcniversite PROXY\u2019leri ama (\u2026) Tedbiri elden b\u0131rakmay\u0131n. Aman gen\u00e7ler, art\u0131k her kimseniz okuyan\u2026 \u2026 AMAN, benim y\u00fcz\u00fcmden kimsenin ba\u015f\u0131 derde girmesini\u2026 ISTEMEM * Ich SOLLTE… NICHT! Du siehst doch, … Auf der anderen Seite … <\/p>\n