{"id":33574,"date":"2019-01-07T22:23:07","date_gmt":"2019-01-07T19:23:07","guid":{"rendered":"https:\/\/www.bghaber.org\/bghaber\/?p=33574"},"modified":"2019-01-07T22:23:07","modified_gmt":"2019-01-07T19:23:07","slug":"hoca-ahmet-yesevinin-kuran-ve-islam-anlayisi","status":"publish","type":"post","link":"https:\/\/www.bghaber.org\/bghaber\/hoca-ahmet-yesevinin-kuran-ve-islam-anlayisi\/","title":{"rendered":"Hoca Ahmet Yesevi&#8217;nin Kur&#8217;an ve \u0130slam Anlay\u0131\u015f\u0131"},"content":{"rendered":"<p><strong>Nevzat \u00d6ZT\u00dcRK<\/strong><\/p>\n<p>T\u00fcrklerin \u0130sl\u00e2miyeti kabul\u00fc tarihin \u00f6nemli hadiselerinden biridir. Bu uzun bir zaman alm\u0131\u015ft\u0131r. Bir toplumun ak\u015famdan sabaha, birdenbire topyek\u00fcn dinini de\u011fi\u015ftirmesi m\u00fcmk\u00fcn de\u011fildir. T\u00fcrklerin \u0130sl\u00e2miyeti benimsemesinde tasavvuf inan\u0131\u015f\u0131n\u0131n rol\u00fc b\u00fcy\u00fckt\u00fcr.T\u00fcrkler aras\u0131nda \u0130sl\u00e2m\u2019\u0131n geni\u015f kitleler halinde kabul edilmesi hadisesinde Ahmet Yesev\u00ee\u2019nin rol\u00fc b\u00fcy\u00fckt\u00fcr. Ondan \u00f6nce de ba\u015fka s\u00fbfilerin varl\u0131\u011f\u0131 muhakkakt\u0131r. Ama Ahmet Yesev\u00ee\u2019nin yeri ba\u015fkad\u0131r. Di\u011fer bir ifadeyle Ahmed Yesev\u00ee, \u0130sl\u00e2m ve T\u00fcrk tarihi boyunca ya\u015fam\u0131\u015f binlerce s\u00fbfiden herhangi biri de\u011fildir. O yaln\u0131z T\u00fcrk s\u00fbf\u00eeli\u011finin de\u011fil, bir bak\u0131ma T\u00fcrk halk M\u00fcsl\u00fcmanl\u0131\u011f\u0131\u2019n\u0131n da ad\u0131 bilinen ilk \u00f6nc\u00fcs\u00fcd\u00fcr.<a href=\"#_ftn1\" name=\"_ftnref1\">[1]<\/a>Ahmet Yesev\u00ee, \u00e7ok sevilen tar\u00eekatiyle Orta Asya T\u00fcrk boylar\u0131 aras\u0131nda \u0130sl\u00e2m inanc\u0131n\u0131n yerle\u015fip geli\u015fmesini sa\u011flayan bir din ve tasavvuf \u00f6nderidir.<\/p>\n<p>Ahmet Yesevi, bug\u00fcn bile ad\u0131ndan sayg\u0131 ile s\u00f6z edilen, T\u00fcrklerin din anlay\u0131\u015f\u0131na damgas\u0131n\u0131 vurmu\u015f \u00f6nemli bir \u015fahsiyettir. Onun varl\u0131\u011f\u0131, T\u00fcrk d\u00fcnyas\u0131n\u0131n hemen her yerinde, Kazakistan\u2019da, K\u0131rg\u0131zistan\u2019da, T\u00fcrkmenistan\u2019da vb. sanki halen ya\u015f\u0131yormu\u015f\u00e7as\u0131na hissedilir. Daha da \u00f6tesi, aradan ge\u00e7en as\u0131rlar, bir yandan Ahmet Yesevi\u2019yi mitolojik bir \u00f6ge haline getirmi\u015ftir; \u00f6te yandan da, T\u00fcrkler\u2019in birbirlerini anlamalar\u0131, yeniden tan\u0131yabilmeleri i\u00e7in kendisine sar\u0131lacaklar\u0131 bir ortak sembol haline d\u00f6n\u00fc\u015ft\u00fcrm\u00fc\u015ft\u00fcr. Ahmet Yesevi b\u00fct\u00fcn T\u00fcrklerin ortak dili haline gelmi\u015ftir. Bu sebepten Ahmet Yesevi, sadece T\u00fcrkiye i\u00e7in, T\u00fcrkiye\u2019deki Alevilik-Bekta\u015filik i\u00e7in de\u011fil, b\u00fct\u00fcn T\u00fcrk d\u00fcnyas\u0131 i\u00e7in \u00f6zel bir \u00f6nem ta\u015f\u0131r.<\/p>\n<p>Ahmet Yesevi, Arap\u00e7a\u2019n\u0131n bilim dili olarak genel kabul g\u00f6rd\u00fc\u011f\u00fc, cennetin dilinin bile Arap\u00e7a oldu\u011fu tart\u0131\u015fmalar\u0131n\u0131n yap\u0131ld\u0131\u011f\u0131 bir zaman diliminde, Arap\u00e7a ve Fars\u00e7a bilmesine ra\u011fmen, insanlara \u0130slam\u2019\u0131 anlatabilmek i\u00e7in kendi \u00f6z dilini, T\u00fcrk\u00e7eyi tercih etmi\u015ftir. Bu tercih, onun do\u011frudan Kur\u2019an\u2019dan ve Hz. Muhammed\u2019in s\u00f6zlerinden dam\u0131tarak olu\u015fturdu\u011fu din anlay\u0131\u015f\u0131n\u0131n, T\u00fcrklerin olu\u015fturduklar\u0131 M\u00fcsl\u00fcmanl\u0131k i\u00e7in birinci derecede belirleyici olmas\u0131n\u0131 sa\u011flam\u0131\u015ft\u0131r.<\/p>\n<p>Ahmet Yesevi\u2019den bize intikal eden en \u00f6nemli miras, onun Hikmetler\u2019idir. Hikmet, veciz bir \u015fekilde \u201cdini-tasavvufi \u00f6zl\u00fc s\u00f6z\u201d olarak tan\u0131mlanabilir. Ahmet Yesevi, \u0130slam\u2019\u0131, Kur\u2019an\u2019dan ve S\u00fcnnet\u2019ten anlad\u0131klar\u0131n\u0131 ana dili T\u00fcrk\u00e7e\u2019yi kullanarak manzumeler halinde insanlara anlatmaya \u00e7al\u0131\u015fm\u0131\u015ft\u0131r. Divan-\u0131 Hikmet, onun s\u00f6zlerinin, ona ait oldu\u011funa inan\u0131lan manzumelerin topland\u0131\u011f\u0131 bir divand\u0131r. Hikmetlerin tamam\u0131 g\u00f6z \u00f6n\u00fcne al\u0131nd\u0131\u011f\u0131nda \u00fczerinde yo\u011funla\u015f\u0131lan ana konular\u0131n Allah ve Peygamber sevgisi, Allah\u2019\u0131n birli\u011fi ve s\u0131fatlar\u0131, \u00f6ld\u00fckten sonra dirilme ve k\u0131yamet, Peygamberin s\u00fcnneti, z\u00fchd ve takva, Allah\u2019\u0131 anma, Yesevi tarikat\u0131n\u0131n adab ve erk\u00e2n\u0131 gibi hususlar\u0131n te\u015fkil etti\u011fini s\u00f6yleyebiliriz. Hikmetler, k\u0131saca s\u00f6yleyecek olursak, \u0130slam\u2019\u0131n y\u00fcksek ahlak\u0131n\u0131n dam\u0131t\u0131larak insan idrakine sunulmu\u015f halidir. Ahmet Yesevi, ahlak merkezli bir din anlay\u0131\u015f\u0131n\u0131n toplumda makes bulabilmesi i\u00e7in \u00e7al\u0131\u015fm\u0131\u015f, konu\u015fmu\u015f ve hikmetler s\u00f6ylemi\u015ftir.<a href=\"#_ftn2\" name=\"_ftnref2\">[2]<\/a><\/p><div id=\"bghab-1179063031\" class=\"bghab-icerik-icine bghab-entity-placement\"><script async src=\"\/\/pagead2.googlesyndication.com\/pagead\/js\/adsbygoogle.js?client=ca-pub-6203283170189293\" crossorigin=\"anonymous\"><\/script><ins class=\"adsbygoogle\" style=\"display:block; text-align:center;\" data-ad-client=\"ca-pub-6203283170189293\" \ndata-ad-slot=\"7303146466\" \ndata-ad-layout=\"in-article\"\ndata-ad-format=\"fluid\" data-full-width-responsive=\"true\"><\/ins>\n<script> \n(adsbygoogle = window.adsbygoogle || []).push({}); \n<\/script>\n<\/div>\n<p>Kur\u2019an, Hz. Muhammed\u2019in en g\u00fczel \u00f6rnek oldu\u011funu s\u00f6yler. Ahmet Yesevi\u2019nin, Hz. Muhammed hakk\u0131nda derin bilgisi oldu\u011funu ve ona samimi bir a\u015fkla ba\u011fl\u0131 bulundu\u011funu Hikmetler\u2019inden anlamak hi\u00e7 de zor de\u011fildir: \u201c<strong><em>\u00dcmmet olsan, Mustafa\u2019n\u0131n pe\u015finde ol sen; \/ Dediklerini can ve g\u00f6n\u00fclden hem k\u0131l sen; \/ Gece ayakta, g\u00fcnd\u00fczleri oru\u00e7lu ol sen; \/Ger\u00e7ek \u00fcmmetin rengi t\u0131pk\u0131 saman olur. \/ S\u00fcnnetlerin s\u0131k\u0131 tutup \u00fcmmet ol sen; \/ Gece g\u00fcnd\u00fcz selam verip \u00fclfet ol sen;\/ Nefsi tepip mihnet erse, rahat ol sen; \/ \u00d6yle a\u015f\u0131k iki g\u00f6z\u00fc giryan ol sen\u201d.<a href=\"#_ftn3\" name=\"_ftnref3\">[3]<\/a><\/em><\/strong> \u00a0\u201c<strong><em>Muhammed\u2019in bilin zat\u0131 Arapt\u0131r; \/ Tarikat\u0131n yolu b\u00fct\u00fcn edeptir. \/ Hakikat bilmeyen insan de\u011fildir; \/ Biliniz hi\u00e7bir \u015feye benzemezdir<\/em><\/strong>.\/ <strong><em>Muhammed\u2019i tavsif etsem kimine\/ Anas\u0131n\u0131n bil sen Amine\/ Atas\u0131n\u0131n ad\u0131 Abdullah idi; \/ Anadan do\u011fmadan \u00f6lm\u00fc\u015f idi\u201d. (Eraslan , 279 vd.) Bu Hikmet b\u00fct\u00fcn\u00fcyle Hz. Peygamber\u2019in hayat hikayesine tahsis edilmi\u015ftir. Bir ba\u015fka Hikmet\u2019te Hz. Peygamber ile ilgili duygular\u0131n\u0131 \u015f\u00f6yle dile getirir Ahmet Yesevi: \u201cOnsekiz bin aleme server olan Muhammed; \/ Otuz\u00fc\u00e7 bin ashaba rehber olan Muhammed. \/ \u00c7\u0131plakl\u0131k ve a\u00e7l\u0131\u011fa kanaatli Muhammed; \/ Asi, cani \u00fcmmete \u015fefaatli Muhammed. \/ Gece yat\u0131p uyumaz, tilavetli Muhammed; \/ Gerip ile yetime m\u00fcr\u00fcvvetli Muhammed. \/ Yoldan azan \u015fa\u015fk\u0131na hidayetli Muhammed; \/ \u0130htiya\u00e7 olsa kime, kifayetli Muhammed. \/ Ebu Cehl, Bu Lehep\u2019e siyasetli Muhammed; \/Melametin sabunu, selametli Muhammed. \/ Namaz, oru\u00e7 k\u0131l\u0131c\u0131, ibadetli Muhammed; \/ daim tespih diyici, riyazetli Muhammed<\/em><\/strong>\u201d. <a href=\"#_ftn4\" name=\"_ftnref4\">[4]<\/a><\/p>\n<p>Ahmed Yesev\u00ee, k\u00fc\u00e7\u00fck ya\u015fta Kur\u2019an\u2019\u0131 \u00f6\u011frenmi\u015f ve b\u00f6ylece hayat\u0131 boyunca ba\u011fl\u0131 kalaca\u011f\u0131 bir kayna\u011f\u0131 i\u00e7ine sindirmi\u015ftir. Onun d\u00fc\u015f\u00fcnce d\u00fcnyas\u0131nda Kur\u2019an\u2019\u0131n yerine ili\u015fkin ilk tespitimiz, Kur\u2019an\u2019a olan hizmetidir. Bununla, kabaca, bir \u00e2limin veya m\u00fcellifin ya\u015fad\u0131\u011f\u0131 toplumda Kur\u2019an\u2019\u0131n \u00f6\u011frenilmesi, anla\u015f\u0131lmas\u0131 ve ya\u015fanmas\u0131 i\u00e7in \u00e7aba sarfetmesini kastediyoruz. Bu hizmeti talebelerine okutarak, \u00f6\u011freterek, halka anlatarak, tebli\u011f ederek, eserlerinde delil olarak kullanarak veya meal ve tefsirini yaparak yerine getirebilir. Hi\u00e7 \u015f\u00fcphesiz M\u00fcsl\u00fcman \u00e2lim ve \u00f6nderlerinin ilim, ir\u015fad ve tebli\u011fde ilk kayna\u011f\u0131 Kur\u2019an\u2019d\u0131r. Yesev\u00ee\u2019nin de buna uydu\u011funu ve halk\u0131n\u0131 Kur\u2019an\u2019la bulu\u015fturmaya \u00e7al\u0131\u015ft\u0131\u011f\u0131n\u0131 rahatl\u0131kla s\u00f6yleyebiliriz. Hizmetleri \u00f6\u011frenci yeti\u015ftirmek, halk\u0131 dine ir\u015fad etmek ve dine \u00e7a\u011f\u0131rmak olup bu konuda en iyi telkin g\u00fcc\u00fc olarak da Kur\u2019an\u2019\u0131 (ve hadisleri) ba\u015fvuru kayna\u011f\u0131 alm\u0131\u015ft\u0131r.<a href=\"#_ftn5\" name=\"_ftnref5\">[5]<\/a> \u00d6nce kendi s\u00f6zlerine bakal\u0131m. Div\u00e2n-\u0131 Hikmet\u2019in 147. hikmetinin ilk k\u0131tas\u0131 \u015f\u00f6yledir: <strong><em>Ko\u015ftamayd\u0131-av \u011fal\u0131mdar sizdin aytgan T\u00fcrkini\/Ariftardan esitsen a\u015far k\u00f6ngil m\u00fclkini\/Ayet, hadis ma\u011f\u0131nas\u0131 T\u00fcrki\u015fe bolsa kolayl\u0131\/Ma\u011f\u0131nas\u0131na jetgender jerge koyar b\u00f6rikin..\/Miskin, alsiz Koja Ahmet, jeti atana rahmet\/Parsi tilin biledi, k\u00f6p aytad\u0131 turigin \/(Ho\u015f g\u00f6rmemekte \u00e2limler sizin dedi\u011finiz T\u00fcrk\u00e7e\u2019yi\/ Ariflerden i\u015fitsen a\u00e7ar g\u00f6n\u00fcl \u00fclkesini \/Ayet hadis anlam\u0131 T\u00fcrk\u00e7e olsa kolayd\u0131r\/Anlam\u0131na yetenler yere koyar b\u00f6rk\u00fcn\u00fc..\/Miskin, halsiz Hoca Ahmet yedi atana rahmet\/Fars\u00e7a\u2019y\u0131 bilir ama T\u00fcrk\u00e7e \u00e7ok s\u00f6yler)<\/em><\/strong><\/p>\n<p>Yukar\u0131daki d\u00f6rtl\u00fckten baz\u0131 \u00f6nemli ipu\u00e7lar\u0131 \u00e7\u0131kar\u0131yoruz. \u0130lk olarak Ahmet Yesev\u00ee\u2019nin Kur\u2019an anlay\u0131\u015f\u0131na bir i\u015faret vard\u0131r. Buna g\u00f6re Kur\u2019an, ona inanan herkes taraf\u0131ndan anla\u015f\u0131lmas\u0131 gereken bir kitapt\u0131r. Yaln\u0131z anla\u015f\u0131lma yetersizdir, ayn\u0131 zamanda dini-ahlaki ya\u015fant\u0131yla uyum gerekir.<a href=\"#_ftn6\" name=\"_ftnref6\">[6]<\/a> \u0130\u015fte bu hedefe ula\u015fabilmek i\u00e7in ayetlerin geni\u015f tefsirinden ziyade basit\u00e7e anlam\u0131na \u00f6zellikle de mesaj\u0131n\u0131 yans\u0131tmaya \u00e7al\u0131\u015f\u0131yor. O, sadece uleman\u0131n anlamas\u0131 ve yorumlamas\u0131na kalmamas\u0131 gereken bir kitapt\u0131r. M\u00fcsl\u00fcman halk da kitab\u0131n\u0131 kendi dilinden anlamal\u0131d\u0131r. Bu nedenle Yesev\u00ee\u2019nin hikmetlerinde derin bir tefsir yoktur. A\u015fa\u011f\u0131da da g\u00f6r\u00fclece\u011fi \u00fczere, o, genellikle se\u00e7ti\u011fi ayetleri anlataca\u011f\u0131 konularla ili\u015fkilendirmi\u015ftir. Burada amac\u0131 insanlar\u0131n basit seviyede Kur\u2019an\u2019\u0131n mesaj\u0131ndan haberdar olmalar\u0131n\u0131 sa\u011flamakt\u0131r. Bu Kur\u2019an anlay\u0131\u015f\u0131, daha geni\u015f perspektiften bakt\u0131\u011f\u0131m\u0131zda, bizi, onun din anlay\u0131\u015f\u0131na g\u00f6t\u00fcr\u00fcr. Ona g\u00f6re dinin temelinde kitap vard\u0131r. Kitap m\u00fcminlerin hepsine ortak hitap eder. M\u00fcminler dinlerini Kur\u2019an\u2019dan ve onun m\u00fcbelli\u011fi ve uygulay\u0131c\u0131s\u0131 olan Hz. Muhammed\u2019den \u00f6\u011frenmelidir. Nitekim daha ilk hikmetinde, \u201cAyet ve hadisi her kim dese, kulak ver\u201d diyerek bu durumu a\u00e7\u0131k\u00e7a dile getirir. Hikmetlerin sonundaki M\u00fcn\u00e2c\u00e2tn\u00e2me\u2019de ise \u201cBenim hikmetlerimin madeni hadistir, \u2026 Benim hikmetlerimin ferman\u0131 S\u00fcbhan\u2019d\u0131r, Okuyup bilsen manas\u0131 Kur\u2019an\u2019d\u0131r\u201d diyor. B\u00f6ylece hikmetlerin iki temel kayna\u011f\u0131n\u0131n Kur\u2019an ve hadisler oldu\u011funu a\u00e7\u0131k bir dille vurgular.<\/p>\n<p>Ahmet Yesev\u00ee\u2019nin din anlay\u0131\u015f\u0131nda Kur\u2019an-s\u00fcnnete ba\u011fl\u0131l\u0131\u011f\u0131 kesindir. Fakat bu noktada onun da di\u011fer mutasavv\u0131flar gibi dinde \u015feriat-tarikat ayr\u0131m\u0131n\u0131 kabul etti\u011fini g\u00f6r\u00fcyoruz. 147. hikmetin ikinci k\u0131tas\u0131nda a\u00e7\u0131k\u00e7a bunu dile getirir: <strong><em>Kaz\u0131, m\u00fcfti, moldalar \u015feri\u011fatt\u0131n jol\u0131nda\/Arif \u011fa\u015f\u0131k al\u0131p tur tarikatt\u0131n biigin\/\u011eamal k\u0131l\u011fan \u011fal\u0131mdar dinimizdin \u015f\u0131ra\u011f\u0131\/P\u0131rak miner mak\u015farda kisayta kier b\u00f6rigin\/(Kad\u0131, m\u00fcft\u00fc, mollalar \u015feriat\u0131n yolunda\/Arif \u00e2\u015f\u0131k tarikat\u0131n y\u00fcceli\u011fini al\u0131r\/Ameli olan \u00e2limler dinimizin \u00e7\u0131ra\u011f\u0131d\u0131r\/Bura\u011fa biner mah\u015ferde, yan giyer b\u00f6r\u00fcg\u00fc)<a href=\"#_ftn7\" name=\"_ftnref7\">[7]<\/a><\/em><\/strong><\/p>\n<p>Tasavvuf tarihine damga vurmu\u015f olan bu din anlay\u0131\u015f\u0131, Yesev\u00ee\u2019nin d\u00fc\u015f\u00fcncesinde de en derin anlam\u0131yla yerini alm\u0131\u015ft\u0131r<\/p><div id=\"bghab-3972534166\" class=\"bghab-icerik-icine-10-paragraf bghab-entity-placement\"><script async src=\"\/\/pagead2.googlesyndication.com\/pagead\/js\/adsbygoogle.js?client=ca-pub-6203283170189293\" crossorigin=\"anonymous\"><\/script><ins class=\"adsbygoogle\" style=\"display:block; text-align:center;\" data-ad-client=\"ca-pub-6203283170189293\" \ndata-ad-slot=\"7303146466\" \ndata-ad-layout=\"in-article\"\ndata-ad-format=\"fluid\" data-full-width-responsive=\"true\"><\/ins>\n<script> \n(adsbygoogle = window.adsbygoogle || []).push({}); \n<\/script>\n<\/div>\n<p>Ahmet Yesevi\u2019nin yukar\u0131da yer verdi\u011fimiz k\u0131tadan(<strong><em>Ko\u015ftamayd\u0131-av \u011fal\u0131mdar sizdin aytgan T\u00fcrkini\/Ariftardan esitsen a\u015far k\u00f6ngil m\u00fclkini\/Ayet, hadis ma\u011f\u0131nas\u0131 T\u00fcrki\u015fe bolsa kolayl\u0131)<\/em><\/strong> \u00e7\u0131kard\u0131\u011f\u0131m\u0131z bir di\u011fer \u00a0netice, Kur\u2019an\u2019\u0131n terc\u00fcmesi ve Arap\u00e7a d\u0131\u015f\u0131ndaki dillerle tefsir yap\u0131lmas\u0131n\u0131n tarihine dikkat \u00e7ekici bir nottur. Bilindi\u011fi gibi Kur\u2019an\u2019\u0131n ba\u015fka dillere terc\u00fcmesinin yap\u0131l\u0131p yap\u0131lamayaca\u011f\u0131 \u00e7ok eski bir tart\u0131\u015fmad\u0131r. Hicri II. y\u00fczy\u0131lda yani b\u00fcy\u00fck imamlar d\u00f6neminde, terc\u00fcme ile ibadet olup olmayaca\u011f\u0131 meselesi \u00f6n plana \u00e7\u0131km\u0131\u015f ve Kur\u2019an\u2019\u0131n terc\u00fcmesine ho\u015f bak\u0131lmam\u0131\u015ft\u0131r. Ayr\u0131ca zaten ilim dili olarak Arap\u00e7a h\u00e2kimiyeti vard\u0131. Daha sonralar\u0131 ise Arap\u00e7a d\u0131\u015f\u0131ndaki dillerle Kur\u2019an\u2019\u0131n manalar\u0131n\u0131n ifade edilemeyece\u011fi endi\u015fesi ile terc\u00fcmeye ho\u015f bak\u0131lmam\u0131\u015ft\u0131r. Yeri gelmi\u015fken Kur\u2019an\u2019\u0131n ilk T\u00fcrk\u00e7e terc\u00fcmelerinin tarihinin 11. y\u00fczy\u0131la kadar yani Yesev\u00ee\u2019nin zaman\u0131ndan biraz \u00f6ncesine kadar gitti\u011fini hat\u0131rlatal\u0131m.<a href=\"#_ftn8\" name=\"_ftnref8\">[8]<\/a><\/p>\n<p>\u0130lahiyat\u00e7\u0131, Prof.Dr.Hasan ONAT\u2019a kulak verelim: \u201cAhmet Yesevi\u2019nin T\u00fcrklere hediye etti\u011fi \u201cahlak temelli \u0130slam\u201d anlay\u0131\u015f\u0131, T\u00fcrkiye\u2019nin ve T\u00fcrk D\u00fcnyas\u0131n\u0131n i\u00e7inde bulundu\u011fu ko\u015fullar a\u00e7\u0131s\u0131ndan \u00f6zel bir \u00f6nem ve anlam ta\u015f\u0131maktad\u0131r. T\u00fcrkiye\u2019de, bizi bir arada tutan, y\u00fcksek g\u00fcven k\u00fclt\u00fcr\u00fc yarat\u0131lmas\u0131nda etkin olan temel ortak paydan\u0131n g\u00fcnden g\u00fcne eridi\u011fi d\u00fc\u015f\u00fcn\u00fcl\u00fcrse, gerek uzla\u015f\u0131 k\u00fclt\u00fcr\u00fcn\u00fcn yarat\u0131lmas\u0131nda, gerekse dinin, laiklik ve demokrasi ile \u00e7at\u0131\u015fma zeminine s\u00fcr\u00fcklenmeden yeniden toplumu bir arada tutan temel de\u011fer ve insan\u0131n yarat\u0131c\u0131 yeteneklerinin etkin olmas\u0131n\u0131 sa\u011flayan bir motivasyon kayna\u011f\u0131 olarak in\u015fa edilmesinde Ahmet Yesevi\u2019nin bize s\u00f6yleyece\u011fi \u00e7ok \u015feyler olaca\u011f\u0131n\u0131\/ olmas\u0131 gerekti\u011fini s\u00f6yleyebiliriz. Ahmet Yesevi, Kur\u2019an\u2019\u0131n ruhu diyebilece\u011fimiz y\u00fcksek ahlaki de\u011ferleri Hikmetler\u2019nin i\u00e7inde eritmi\u015ftir. Onun aradan ge\u00e7en as\u0131rlara ra\u011fmen, mitiolojinin z\u0131rh\u0131n\u0131n i\u00e7inde de olsa, dipdiri, taptaze kalmas\u0131n\u0131 tesad\u00fcflerle izah etmek pek m\u00fcmk\u00fcn de\u011fildir.<\/p>\n<p>Ahmet Yesevi\u2019nin din anlay\u0131\u015f\u0131n\u0131n k\u00f6klerini de hesaba katarak d\u00fc\u015f\u00fcnecek olursak, onu, ad\u0131 ne olursa olsun, herhangi bir mezhebin, me\u015frebin, tarikat\u0131n dar s\u0131n\u0131rlar\u0131na hapsetmenin onu anlamaman\u0131n \u00f6tesinde, ona yap\u0131labilecek bir haks\u0131zl\u0131k oldu\u011funu d\u00fc\u015f\u00fcnebiliriz. \u0130\u015fin ger\u00e7e\u011fi, kendini bilmeyi, adam olman\u0131n, Tanr\u0131\u2019y\u0131 bilmenin ilk ad\u0131m\u0131 olarak g\u00f6ren, \u201cS\u00fcnnet imi\u015f, kafir de olsa incitme sen; \/ H\u00fcda bizard\u0131r kat\u0131 y\u00fcrekli g\u00f6n\u00fcl incitenden\u201d diyebilen bir g\u00f6n\u00fcl adam\u0131n\u0131, insan olman\u0131n zirvesinde, Tanr\u0131\u2019ya yakla\u015fm\u0131\u015f, ya da Tasavvuf dilindeki \u201cene\u2019l- Hakk\u201d s\u0131rr\u0131n\u0131 ke\u015ffetmi\u015f farkl\u0131 bir dil, farkl\u0131 bir ak\u0131l, farkl\u0131 bir boyuttaki insan olarak de\u011ferlendirmenin d\u0131\u015f\u0131nda herhangi bir ifade yolu bulmak pek m\u00fcmk\u00fcn olmamaktad\u0131r. Hele hele onu, farkl\u0131 bir dil olan \u201cmelamet\u201dten yola \u00e7\u0131karak \u201cgulat\u201d \u00e7izgiye indirgemeye \u00e7al\u0131\u015fmak, tam anlam\u0131yla bir kadirbilmezlik olacakt\u0131r.<\/p>\n<p>T\u00fcrkiye\u2019nin sorunlar\u0131, b\u00fcy\u00fck \u00f6l\u00e7\u00fcde kendimizi, tarihimizi ve biz biz yapan de\u011ferleri, ne kadar do\u011fru bilip bilmedi\u011fimizle ilgili olsa gerektir. Biz, kendi modernitemizi kendimiz yaratmak zorunday\u0131z. Bunu yapabilmenin yolu, k\u00f6klerimizi, k\u00f6k de\u011ferlerimizi do\u011fru anlamak ve onlar\u0131 evrensel \u00f6l\u00e7ekte yeniden \u00fcretmeyi ba\u015farmaktan ge\u00e7mektedir. T\u00fcrkler, ya\u015fayabilmek i\u00e7in tarihin \u00f6znesi olmak zorundad\u0131rlar. Bunun i\u00e7in \u00fcst seviyede bir tarih bilgi ve bilincine ihtiya\u00e7 vard\u0131r; dinin insan akl\u0131na ve iradesine destek olmas\u0131na ihtiya\u00e7 vard\u0131r. Dine ra\u011fmen \u00e7ok fazla bir \u015fey yap\u0131lamayaca\u011f\u0131n\u0131 art\u0131k anlamak gerekmektedir. Ahmet Yesevi, Hac\u0131 Bekta\u015f Veli, Mevlana, Yunus Emre, adeta zamana kar\u015f\u0131 direnerek, gelecek in\u015fa etme iradesine sahip yarat\u0131c\u0131 yeteneklerin kendilerine ula\u015fmas\u0131n\u0131 beklemektedirler. Ge\u00e7mi\u015fi olmayan\u0131n gelece\u011fi de olmaz. Sa\u011fl\u0131kl\u0131 bir gelecek, ge\u00e7mi\u015fin tecr\u00fcbesinden yararlan\u0131larak ve gelece\u011fi iyi okuyarak kurulabilir.\u201d<a href=\"#_ftn9\" name=\"_ftnref9\">[9]<\/a><\/p>\n<p>\u00c7ok k\u0131ymetli okuyucular\u0131m hepinizi Allah\u2019a emanet ediyorum. Okuyunuz, okutunuz. Selam ve sayg\u0131lar&#8230;<\/p><div id=\"bghab-1749015558\" class=\"bghab-icerik-icine-15-paragraf bghab-entity-placement\"><script async src=\"\/\/pagead2.googlesyndication.com\/pagead\/js\/adsbygoogle.js?client=ca-pub-6203283170189293\" crossorigin=\"anonymous\"><\/script><ins class=\"adsbygoogle\" style=\"display:block; text-align:center;\" data-ad-client=\"ca-pub-6203283170189293\" \ndata-ad-slot=\"7303146466\" \ndata-ad-layout=\"in-article\"\ndata-ad-format=\"fluid\" data-full-width-responsive=\"true\"><\/ins>\n<script> \n(adsbygoogle = window.adsbygoogle || []).push({}); \n<\/script>\n<\/div>\n<p>&nbsp;<\/p>\n<p>&nbsp;<\/p>\n<p><a href=\"#_ftnref1\" name=\"_ftn1\">[1]<\/a> Ahmet Ya\u015far Ocak,\u00a0T\u00fcrk Suf\u00eeli\u011fine Bak\u0131\u015flar, \u0130leti\u015fim Yay\u0131nlar\u0131, \u0130stanbul, 1999, s. 65<\/p>\n<p><a href=\"#_ftnref2\" name=\"_ftn2\">[2]<\/a> http:\/\/www.hasanonat.net\/index.php\/89-ahmet-yesevi-nin-din-anlay-s-ve-bektasilikteki-baz-yans-malar\/07\/01\/2019<\/p>\n<p><a href=\"#_ftnref3\" name=\"_ftn3\">[3]<\/a> Eraslan, kemal, \u201cD\u0130VAN-I H\u0130KMET \u2013 SE\u00c7MELER\u201d,K\u00fclt\u00fcr Bakanl\u0131\u011f\u0131 Yay. Ankara, s:215<\/p>\n<p><a href=\"#_ftnref4\" name=\"_ftn4\">[4]<\/a> Kemal Eraslan, \u201cD\u0130VAN-I H\u0130KMET \u2013 SE\u00c7MELER\u201d,K\u00fclt\u00fcr Bakanl\u0131\u011f\u0131 Yay. Ankara, s:287<\/p>\n<p><a href=\"#_ftnref5\" name=\"_ftn5\">[5]<\/a> Emine Yeniterzi, \u201cAhmed-i Yesev\u00ee\u2019den \u00d6\u011f\u00fctler\u201d, T\u00fcrkiyat Ara\u015ft\u0131rmalar\u0131, say\u0131 3, Konya 1997, s. 71 vd.<\/p><div id=\"bghab-2087087898\" class=\"bghab-icerik-icine-20-paragraf bghab-entity-placement\"><script async src=\"\/\/pagead2.googlesyndication.com\/pagead\/js\/adsbygoogle.js?client=ca-pub-6203283170189293\" crossorigin=\"anonymous\"><\/script><ins class=\"adsbygoogle\" style=\"display:block; text-align:center;\" data-ad-client=\"ca-pub-6203283170189293\" \ndata-ad-slot=\"7303146466\" \ndata-ad-layout=\"in-article\"\ndata-ad-format=\"fluid\" data-full-width-responsive=\"true\"><\/ins>\n<script> \n(adsbygoogle = window.adsbygoogle || []).push({}); \n<\/script>\n<\/div>\n<p><a href=\"#_ftnref6\" name=\"_ftn6\">[6]<\/a>\u0130smail \u00c7ALI\u015eKAN, \u201cAhmed Yesev\u00ee D\u00fc\u015f\u00fcncesinde Kur\u2019an\u2019\u0131n Yeri \u2013Bir G\u00f6n\u00fcl Erinin M\u0131sralar\u0131na \u2018Ruh Veren\u2019 Ayetler\u201d. T\u00fcrk D\u00fcnyas\u0131 Bilgeler Zirvesi: G\u00f6n\u00fcl Sultanlar\u0131 Bulu\u015fmas\u0131. 26-28 May\u0131s 2014. Eski\u015fehir 2013 T\u00fcrk D\u00fcnyas\u0131 K\u00fclt\u00fcr Ba\u015fkenti Ajans\u0131 (TDKB). Eski\u015fehir, ss.421-434 (http:\/\/bilgelerzirvesi.org).<\/p>\n<p><a href=\"#_ftnref7\" name=\"_ftn7\">[7]<\/a> \u0130smail \u00c7ALI\u015eKAN, \u201cAhmed Yesev\u00ee D\u00fc\u015f\u00fcncesinde Kur\u2019an\u2019\u0131n Yeri \u2013Bir G\u00f6n\u00fcl Erinin M\u0131sralar\u0131na \u2018Ruh Veren\u2019 Ayetler\u201d. T\u00fcrk D\u00fcnyas\u0131 Bilgeler Zirvesi: G\u00f6n\u00fcl Sultanlar\u0131 Bulu\u015fmas\u0131. 26-28 May\u0131s 2014. Eski\u015fehir 2013 T\u00fcrk D\u00fcnyas\u0131 K\u00fclt\u00fcr Ba\u015fkenti Ajans\u0131 (TDKB). Eski\u015fehir, ss.421-434 (http:\/\/bilgelerzirvesi.org).<\/p>\n<p><a href=\"#_ftnref8\" name=\"_ftn8\">[8]<\/a> Abdulkadir \u0130nan, Kur\u2019an-\u0131 Kerim\u2019in T\u00fcrk\u00e7e Terc\u00fcmeleri \u00dczerine Bir \u0130nceleme, Diyanet \u0130\u015fleri Ba\u015fkanl\u0131\u011f\u0131 Yay\u0131nlar\u0131, Ankara 1961; M\u00fcjgan Cunbur, \u201cKur\u2019an-\u0131 Kerim&#8217;in T\u00fcrk Dilinde Bas\u0131lm\u0131\u015f Terc\u00fcme ve Tefsirleri\u201d, Diyanet \u0130lmi Dergi, 1961, s. 123-141; Mehmet Kara, \u201cDo\u011fu ve Bat\u0131\u2019da T\u00fcrk\u00e7e Kur\u2019an Terc\u00fcme ve Tefsirleri\u201d, Diyanet Dergisi, Temmuz-Eyl\u00fcl 1993, cilt\/y\u0131l 29, say\u0131 3, s. 25-36; Suat \u00dcnl\u00fc, \u201cKur\u2019an-\u0131 Kerim\u2019in T\u00fcrk\u00e7e\u2019ye \u00c7evrilmesi ve \u0130lk T\u00fcrk\u00e7e Kur\u2019an Terc\u00fcmeleri\u201d, Din\u00ee Ara\u015ft\u0131rmalar, 2007, cilt: IX, say\u0131: 27, s. 9-56; Mustafa \u00d6zkan, \u201cEski Anadolu T\u00fcrk\u00e7esi D\u00f6neminde Yap\u0131lm\u0131\u015f Kur\u2019an Terc\u00fcmeleri\u201d, Tarihten G\u00fcn\u00fcm\u00fcze Kur\u2019an\u2019a Yakla\u015f\u0131mlar, \u0130stanbul 2010, s. 517-558<\/p>\n<p><a href=\"#_ftnref9\" name=\"_ftn9\">[9]<\/a> http:\/\/www.hasanonat.net\/index.php\/89-ahmet-yesevi-nin-din-anlay-s-ve-bektasilikteki-baz-yans-malar\/07\/01\/2019<\/p>\n<p>&nbsp;<\/p>\n<div id=\"bghab-444644048\" class=\"bghab-yazi-altinda bghab-entity-placement\"><script async src=\"https:\/\/pagead2.googlesyndication.com\/pagead\/js\/adsbygoogle.js\"><\/script>\r\n<!-- bghaber-yaz\u0131-sonu -->\r\n<ins class=\"adsbygoogle\"\r\n     style=\"display:block\"\r\n     data-ad-client=\"ca-pub-6203283170189293\"\r\n     data-ad-slot=\"4222328180\"\r\n     data-ad-format=\"auto\"\r\n     data-full-width-responsive=\"true\"><\/ins>\r\n<script>\r\n     (adsbygoogle = window.adsbygoogle || []).push({});\r\n<\/script><\/div><br style=\"clear: both; display: block; float: none;\"\/>","protected":false},"excerpt":{"rendered":"<p>Nevzat \u00d6ZT\u00dcRK T\u00fcrklerin \u0130sl\u00e2miyeti kabul\u00fc tarihin \u00f6nemli hadiselerinden biridir. Bu uzun bir zaman alm\u0131\u015ft\u0131r. Bir toplumun ak\u015famdan sabaha, birdenbire topyek\u00fcn dinini de\u011fi\u015ftirmesi m\u00fcmk\u00fcn de\u011fildir. T\u00fcrklerin<\/p>\n","protected":false},"author":13,"featured_media":31811,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"advanced_seo_description":"","jetpack_seo_html_title":"","jetpack_seo_noindex":false,"jetpack_seo_schema_type":"","_jetpack_newsletter_access":"","_jetpack_dont_email_post_to_subs":false,"_jetpack_newsletter_tier_id":0,"_jetpack_memberships_contains_paywalled_content":false,"_jetpack_feature_clip_id":0,"_jetpack_memberships_contains_paid_content":false,"footnotes":"","jetpack_post_was_ever_published":false},"categories":[6],"tags":[],"class_list":["post-33574","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-yorum"],"jetpack_sharing_enabled":true,"jetpack_likes_enabled":true,"jetpack-related-posts":[],"jetpack_shortlink":"https:\/\/wp.me\/pc2PfJ-8Jw","jetpack_featured_media_url":"https:\/\/i0.wp.com\/www.bghaber.org\/bghaber\/wp-content\/uploads\/2018\/07\/nevzat-hoca-r.jpg?fit=640%2C640&ssl=1","_links":{"self":[{"href":"https:\/\/www.bghaber.org\/bghaber\/wp-json\/wp\/v2\/posts\/33574","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.bghaber.org\/bghaber\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.bghaber.org\/bghaber\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.bghaber.org\/bghaber\/wp-json\/wp\/v2\/users\/13"}],"replies":[{"embeddable":true,"href":"https:\/\/www.bghaber.org\/bghaber\/wp-json\/wp\/v2\/comments?post=33574"}],"version-history":[{"count":0,"href":"https:\/\/www.bghaber.org\/bghaber\/wp-json\/wp\/v2\/posts\/33574\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/www.bghaber.org\/bghaber\/wp-json\/wp\/v2\/media\/31811"}],"wp:attachment":[{"href":"https:\/\/www.bghaber.org\/bghaber\/wp-json\/wp\/v2\/media?parent=33574"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.bghaber.org\/bghaber\/wp-json\/wp\/v2\/categories?post=33574"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.bghaber.org\/bghaber\/wp-json\/wp\/v2\/tags?post=33574"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}