\n

<\/p>\n

\u0130nsan\u0131n kendiyle y\u00fczle\u015fmesi ve hayat\u0131n\u0131 hep\u00a0\u062d\u064e\u0627\u0633\u0650\u0628\u064f\u0648\u0627 \u0623\u064e\u0646\u0652\u0641\u064f\u0633\u064e\u0643\u064f\u0645\u0652 \u0642\u064e\u0628\u0652\u0644\u064e \u0623\u064e\u0646\u0652 \u062a\u064f\u062d\u064e\u0627\u0633\u064e\u0628\u064f\u0648\u0627\u00a0<\/span>\u00e7izgisinde s\u00fcrd\u00fcrmesi nefis ve hev\u00e2ya kar\u015f\u0131 kararl\u0131 duru\u015fa ve mutlak sonsuzlu\u011fun O\u2019na ait oldu\u011fu iz\u2019an\u0131yla kendini s\u0131f\u0131rlamas\u0131na ba\u011fl\u0131d\u0131r. Asl\u0131nda Sonsuz\u2019a kar\u015f\u0131 \u00e2ciz, fakir, muhta\u00e7 ve her \u015feyi O\u2019ndan birer emanet olan insana d\u00fc\u015fen de budur. Aksine, \u201cben\u201d deyip oturup-kalkana hakk\u0131-hakikati g\u00f6r\u00fcp duyma menfezleri b\u00fct\u00fcn b\u00fct\u00fcn kapan\u0131r; d\u00f6rt bir yan zindana d\u00f6ner ve kapkaranl\u0131k bir hal al\u0131r. Ne ho\u015f dillendirir bu hususu bir kalb ve ruh insan\u0131:<\/p>\n

Sen tecelli eylemezsin perdede ben var iken,\u00a0<\/strong>
\n\u015eart-\u0131 izhar-\u0131 v\u00fccudundur ad\u00eem olmak bana.<\/strong>
\n(Gavs\u00ee)<\/strong><\/p><\/blockquote>\n

Evet, isti\u011frak ve heym\u00e2n halinde bile olsa, \u201cben\u201d diyene b\u00fct\u00fcn ver\u00e2lar\u0131n kap\u0131lar\u0131 kapan\u0131r; yukar\u0131dan a\u015fa\u011f\u0131ya \u015fefkat tokatlar\u0131 inip kalkmaya ba\u015flar.. ve Sonsuz kar\u015f\u0131s\u0131nda kendini s\u0131f\u0131rlamaya gitmeyen b\u00f6yle tali\u2019sizler cebr\u00ee s\u0131f\u0131rlanmaya tabi tutulurlar. Evet,\u00a0\u201cNefy-i nefy ispatt\u0131r.\u201d, \u201cYok yok olsa var olur.\u201d<\/em><\/strong>disiplinleri a\u00e7\u0131s\u0131ndan, acz \u00fc fakr sistemine g\u00f6re hareket edilmedi\u011fi takdirde, fark\u0131na varmadan insan bir yokluk \u00e7a\u011flayan\u0131na kap\u0131l\u0131r gider de bir daha geriye d\u00f6nemez.<\/p>\n

Hakk\u2019a kulluk m\u00fclahazas\u0131yla, insan\u0131n konumu da i\u015fte bundan ibarettir. O, vicdan\u0131nda hi\u00e7li\u011fini duyup hissetti\u011fi \u00f6l\u00e7\u00fcde marifet, muhabbet ve zevk-i ruh\u00e2n\u00ee ufkuna a\u00e7\u0131lm\u0131\u015f olur ve Hakk\u2019\u0131n m\u00fccell\u00e2 bir aynas\u0131 haline gelir. Aksine, enaniyetle k\u00f6p\u00fcr\u00fcp, gurur ve kibirle g\u00fcmleyedurunca da i\u00e7 i\u00e7e k\u00fcs\u00fbflar ya\u015far ve \u015feytan\u0131n mel\u2019abesi haline gelir. B\u00f6ylesi kahredici bir duruma d\u00fc\u015fmemek i\u00e7in daha ba\u015ftan ge\u00e7ilecek \u015feylerden ge\u00e7ilmeli ve se\u00e7ilecek \u015feyler de Hak disiplinlerine g\u00f6re isabetli se\u00e7ilmelidir ki insan uzak yak\u0131n yar\u0131nlar itibar\u0131yla \u00e2h u v\u00e2ha d\u00fc\u015fmesin. \u0130brahim Hakk\u0131 hazretleri bu hususu \u015f\u00f6yle noktalar:<\/p>\n

Az ye, az uyu, az i\u00e7!..\u00a0<\/strong>
\nTen mezbelesinden vazge\u00e7!..\u00a0<\/strong>
\nDil g\u00fcl\u015fenine g\u00f6\u00e7!..\u00a0<\/strong>
\nMevl\u00e2 g\u00f6relim neyler,\u00a0<\/strong>
\nNeylerse g\u00fczel eyler.<\/strong><\/p><\/blockquote>\n

Emir Buhar\u00ee ise:<\/p>\n

Der tar\u00eek-i Nak\u015fibend\u00ee l\u00e2z\u0131m \u00e2med \u00e7\u00e2r terk:\u00a0<\/strong>
\nTerk-i d\u00fcnya, terk-i ukb\u00e2, terk-i hest\u00ee, terk-i terk.<\/strong><\/p><\/blockquote>\n

der; nefse bakan y\u00f6n\u00fcyle d\u00fcnyay\u0131 da, ukb\u00e2y\u0131 da, kendini de ve terk m\u00fclahazas\u0131n\u0131 da kafadan silip atarak O\u2019na tevecc\u00fch\u00fc sal\u0131klar.<\/p>\n

Onun bu olduk\u00e7a \u00e7etin g\u00fczerg\u00e2h disiplinlerine mukabil, ya\u015fad\u0131\u011f\u0131 \u00e7a\u011fa g\u00f6re asr\u0131n s\u00f6zc\u00fcs\u00fc, acz \u00fc fakr, \u015fevk u \u015f\u00fck\u00fcr, tefekk\u00fcr ve \u015fefkat d\u00fcsturlar\u0131n\u0131 nazara verir;\u00a0\u201cDer tar\u00eek-i acz-mend\u00ee, l\u00e2z\u0131m \u00e2med \u00e7\u00e2r \u00e7\u00eez \/ Fakr-\u0131 mutlak, acz-i mutlak, \u015f\u00fckr-\u00fc mutlak, \u015fevk-i mutlak, ey aziz!\u201d<\/strong>\u00a0<\/em>diyerek konuyu tesh\u00eel edici bir k\u0131s\u0131m esaslarla dillendirir.<\/p>\n

Kadd-i y\u00e2re kimisi ar\u2019ar demi\u015f, kimi elif,\u00a0<\/strong>
\nC\u00fcmlenin maks\u00fbdu bir amma rivayet muhtelif.<\/strong>
\n(Muhibb\u00ee)<\/strong><\/p><\/blockquote>\n

fehvas\u0131nca, kendimizi do\u011fru okumaya, kendimizle y\u00fczle\u015fmeye ve Hak kar\u015f\u0131s\u0131nda konumumuzu belirlemeye m\u00e2tuf s\u00f6ylenmi\u015f her s\u00f6z, l\u00e2l \u00fc g\u00fcher bir beyand\u0131r. Bu beyanlarlad\u0131r ki, kalb, hayat\u0131n\u0131 ihsan m\u00fclahazalar\u0131na ba\u011fl\u0131 s\u00fcrd\u00fcr\u00fcr ve nurlan\u0131r.. insan, Hak kar\u015f\u0131s\u0131nda konumuyla m\u00fctenasip durumunu korumu\u015f olur.. bu yolda s\u0131k s\u0131k kendini analizlere tabi tutar.. kirli ve nurlu yanlar\u0131yla kendini do\u011fru okur.. isten-pastan ar\u0131nma ameliyeleriyle oturur-kalkar.. \u00fczerine yo\u011funla\u015ft\u0131\u011f\u0131 bu t\u00fcr hamle ve aksiyonlarla ba\u015fkalar\u0131n\u0131n isini-pas\u0131n\u0131 g\u00f6rmez, g\u00f6rse de onlarla me\u015fgul olmaz. Yerinde Niyaz\u00ee-i M\u0131sr\u00ee gibi:<\/p>\n

Bir ticaret yapmad\u0131m, nakd-i \u00f6mr\u00fcm oldu heba,\u00a0<\/strong>
\nYola geldim, l\u00e2kin g\u00f6\u00e7m\u00fc\u015f c\u00fcmle kervan b\u00eehaber;\u00a0<\/strong>
\nA\u011flay\u0131p, n\u00e2l\u00e2n edip, d\u00fc\u015ft\u00fcm yola tenh\u00e2, garip,\u00a0<\/strong>
\nD\u00eede giryan, s\u00eene p\u00fcryan, ak\u0131l hayran, b\u00eehaber.<\/strong><\/p><\/blockquote>\n

der, inler. Yerinde Leyla Han\u0131m i\u00e7tenli\u011fiyle,<\/p>\n

Hev\u00e2-i nefsime uydum pek \u00e7ok g\u00fcnah ettim,\u00a0<\/strong>
\nHuzura hangi y\u00fczle varay\u0131m ya Res\u00fblallah!..<\/strong><\/p><\/blockquote>\n

s\u00f6zleriyle kendini yerden yere vurur ve s\u0131zlar. Yerinde Alvar \u0130mam\u0131 M. L\u00fctf\u00ee Efendi derinli\u011fiyle,<\/p>\n

Ne ilmim var ne a\u2019m\u00e2lim \/ Ne hayr u t\u00e2ate kald\u0131 mec\u00e2lim,\u00a0<\/strong>
\nGar\u00eek-i isyan\u0131m, \u00e7oktur veb\u00e2lim \/ Acep r\u00fbz-i cez\u00e2da n\u2019ola h\u00e2lim.<\/strong><\/p><\/blockquote>\n

inkisar\u0131yla i\u00e7ini d\u00f6ker ve s\u0131zlan\u0131r.<\/p>\n

Ve bu konuda\u00a0\u201c\u062d\u064e\u0627\u0633\u0650\u0628\u064f\u0648\u0627 \u0623\u064e\u0646\u0652\u0641\u064f\u0633\u064e\u0643\u064f\u0645\u0652…\u201d<\/span>\u00a0m\u00fclahazas\u0131yla i\u00e7 d\u00f6k\u00fcp s\u0131zlam\u0131\u015f daha niceleri…<\/p>\n

Biz \u015fimdilik tevbeden in\u00e2beye, in\u00e2beden evbeye ko\u015fup duran bu \u00e2bide \u015fahsiyetlerle konuyu noktalayarak,\u00a0\u062d\u064e\u0633\u064e\u0646\u064e\u0627\u062a\u064f \u0627\u0644\u0652\u0623\u064e\u0628\u0652\u0631\u064e\u0627\u0631\u0650 \u0633\u064e\u064a\u0651\u0650\u0626\u064e\u0627\u062a\u064f \u0627\u0644\u0652\u0645\u064f\u0642\u064e\u0631\u0651\u064e\u0628\u0650\u064a\u0646\u064e\u00a0<\/span>h\u00e2liyle h\u00e2llenmi\u015f erb\u00e2b-\u0131 kem\u00e2lin h\u00e2lini tema\u015faya y\u00f6nelmek istiyoruz. Tevf\u00eek Allah\u2019tan!..<\/p>\n<\/div>\n

\u00a0Yazar: Fethullah G\u00fclen,\u00a0Aral\u0131k 2017<\/time><\/strong><\/div>\n","protected":false},"excerpt":{"rendered":"

Kendi Kendimizle Y\u00fczle\u015fme veya Muhasebe-2 \u0130nsan\u0131n kendiyle y\u00fczle\u015fmesi ve hayat\u0131n\u0131 hep\u00a0\u062d\u064e\u0627\u0633\u0650\u0628\u064f\u0648\u0627 \u0623\u064e\u0646\u0652\u0641\u064f\u0633\u064e\u0643\u064f\u0645\u0652 \u0642\u064e\u0628\u0652\u0644\u064e \u0623\u064e\u0646\u0652 \u062a\u064f\u062d\u064e\u0627\u0633\u064e\u0628\u064f\u0648\u0627\u00a0\u00e7izgisinde s\u00fcrd\u00fcrmesi nefis ve hev\u00e2ya kar\u015f\u0131 kararl\u0131 duru\u015fa ve mutlak sonsuzlu\u011fun O\u2019na ait oldu\u011fu iz\u2019an\u0131yla kendini s\u0131f\u0131rlamas\u0131na ba\u011fl\u0131d\u0131r. Asl\u0131nda Sonsuz\u2019a kar\u015f\u0131 \u00e2ciz, fakir, muhta\u00e7 ve her \u015feyi O\u2019ndan birer emanet olan insana d\u00fc\u015fen de budur. Aksine, \u201cben\u201d deyip oturup-kalkana hakk\u0131-hakikati g\u00f6r\u00fcp …<\/p>\n","protected":false},"author":1,"featured_media":4412,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1,1534],"tags":[1190,1529,1532,23,273,36,420,361,1530],"_links":{"self":[{"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/posts\/4411"}],"collection":[{"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/comments?post=4411"}],"version-history":[{"count":2,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/posts\/4411\/revisions"}],"predecessor-version":[{"id":4586,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/posts\/4411\/revisions\/4586"}],"wp:featuredmedia":[{"embeddable":true,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/media\/4412"}],"wp:attachment":[{"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/media?parent=4411"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/categories?post=4411"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/tags?post=4411"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}