{"id":1606,"date":"2025-04-05T13:54:06","date_gmt":"2025-04-05T10:54:06","guid":{"rendered":"https:\/\/simurgedebiyat.com\/?p=1606"},"modified":"2025-04-06T19:57:34","modified_gmt":"2025-04-06T16:57:34","slug":"yunus-aslinda-ne-demek-istemis","status":"publish","type":"post","link":"https:\/\/simurgedebiyat.com\/index.php\/2025\/04\/05\/yunus-aslinda-ne-demek-istemis\/","title":{"rendered":"YUNUS ASLINDA NE DEMEK \u0130STED\u0130?"},"content":{"rendered":"
\n
      Yunus Emre’nin en ilgin\u00e7 ve anla\u015f\u0131lmas\u0131 en zor \u015fiiridir bu. Normalde herkesin anlayaca\u011f\u0131 duru bir T\u00fcrk\u00e7e ile \u015fiir yazan Yunus, burada tasavvufun derinliklerine dalm\u0131\u015ft\u0131r. Bu \u015fiiri Tasavvuf terminolojisi ve d\u00fc\u015f\u00fcncesini g\u00f6z \u00f6n\u00fcne almadan anlayamaz ve sa\u00e7ma sapan bir s\u00f6z yuma\u011f\u0131 olarak yorumlar\u0131z. Y\u00fczy\u0131llarca Yunus Emre’nin \u015fiirlerini terenn\u00fcm edenler bu \u015fiirini s\u0131rr\u0131na ermek ve anlamak i\u00e7in \u00e7ok u\u011fra\u015fm\u0131\u015flard\u0131r. Biz de bu \u015fiir \u00fczerine yaz\u0131 yazm\u0131\u015f olan mutasavvuf Niyazi M\u0131sri’nin \u015ferhini sizler i\u00e7in derledik. <\/div>\n
\u00c7\u0131kt\u0131m erik dal\u0131na<\/div>\n<\/div>\n
\n
Anda yedim \u00fcz\u00fcm\u00fc<\/div>\n
Bostan \u0131ss\u0131 kak\u0131y\u0131p<\/div>\n
Der ne yersin kozumu<\/div>\n
 <\/div>\n<\/div>\n
\n
U\u011fruluk yapt\u0131 bana<\/div>\n
B\u00fchtan eyledim ona<\/div>\n
\u00c7er\u00e7i de geldi ayd\u0131r<\/div>\n
Hani ald\u0131n g\u00f6zg\u00fcn\u00fc<\/div>\n
 <\/div>\n<\/div>\n
\n
Kerpi\u00e7 koydum kazana<\/div>\n
Poyraz ile kaynatt\u0131m<\/div>\n
Nedir diye sorana<\/div>\n
Band\u0131m verdim \u00f6z\u00fcn\u00fc<\/div>\n
 <\/div>\n<\/div>\n
\n
\u0130plik verdim cullaha<\/div>\n
Sar\u0131p yumak etmemi\u015f<\/div>\n
Becid becid \u0131smarlar<\/div>\n
Gelsin als\u0131n bezini<\/div>\n
 <\/div>\n<\/div>\n
\n
Bir ser\u00e7enin kanad\u0131n<\/div>\n
K\u0131rk kat\u0131ra y\u00fcklettim<\/div>\n
\u00c7ift dahi \u00e7ekemedi<\/div>\n
\u015e\u00f6yle kald\u0131 kaz\u0131n\u0131<\/div>\n
 <\/div>\n<\/div>\n
\n
Bir sinek bir kartal\u0131<\/div>\n
Sallad\u0131 vurdu yere<\/div>\n
Yalan de\u011fil ger\u00e7ektir<\/div>\n
Ben de g\u00f6rd\u00fcm tozunu<\/div>\n
 <\/div>\n<\/div>\n
\n
Bir k\u00fct ile g\u00fcre\u015ftim<\/div>\n
Elsiz aya\u011f\u0131m ald\u0131<\/div>\n
G\u00fcre\u015fip basamad\u0131m<\/div>\n
G\u00f6v\u00fcnd\u00fcrd\u00fc \u00f6z\u00fcm\u00fc<\/div>\n
 <\/div>\n<\/div>\n
\n
Kafda\u011f\u0131’ndan bir ta\u015f\u0131<\/div>\n
\u015e\u00f6yle att\u0131lar bana<\/div>\n
\u00d6ylelik yola d\u00fc\u015ft\u00fc<\/div>\n
Bozayazd\u0131 y\u00fcz\u00fcm\u00fc<\/div>\n
 <\/div>\n<\/div>\n
\n
Bal\u0131k kava\u011fa \u00e7\u0131km\u0131\u015f<\/div>\n
Zift tur\u015fusun yeme\u011fe<\/div>\n
Leylek koduk do\u011furmu\u015f<\/div>\n
Baka \u015funun s\u00f6z\u00fcn\u00fc<\/div>\n
 <\/div>\n<\/div>\n
\n
G\u00f6zs\u00fcze f\u0131s\u0131ldad\u0131m<\/div>\n
Sa\u011f\u0131r s\u00f6z\u00fcm i\u015fitmi\u015f<\/div>\n
Dilsiz \u00e7a\u011f\u0131r\u0131p s\u00f6yler<\/div>\n
Dilimdeki s\u00f6z\u00fcm\u00fc<\/div>\n
 <\/div>\n<\/div>\n
\n
Bir \u00f6k\u00fcz bo\u011fazlad\u0131m<\/div>\n
Kaklad\u0131m sere kodum<\/div>\n
\u00d6k\u00fcz \u0131ss\u0131 geldi der<\/div>\n
Bo\u011fazlad\u0131m kaz\u0131m\u0131<\/div>\n
 <\/div>\n<\/div>\n
\n
Bundan da kurtulmad\u0131m<\/div>\n
Nideyim bilemedim<\/div>\n
Bir \u00e7er\u00e7i de geldi der<\/div>\n
Kan\u0131 ald\u0131n g\u00f6zg\u00fcm\u00fc<\/div>\n
 <\/div>\n<\/div>\n
\n
Tosba\u011faya sata\u015ft\u0131m<\/div>\n
G\u00f6zs\u00fcz sepek yolda\u015f\u0131<\/div>\n
Sordum sefer nereye<\/div>\n
Kayseri’ye \u00e2zimi<\/div>\n
 <\/div>\n<\/div>\n
\n
Yunus bir s\u00f6z s\u00f6ylemi\u015f<\/div>\n
Hi\u00e7bir s\u00f6ze benzemez<\/div>\n
M\u00fcnaf\u0131klar elinden<\/div>\n
\u00d6rter m\u00e2’na y\u00fcz\u00fcn\u00fc<\/div>\n
 <\/div>\n<\/div>\n
\n
\u015eiirin \u015eerhi<\/strong><\/div>\n<\/div>\n
\n
\u00c7\u0131kt\u0131m erik dal\u0131na anda yedim \u00fcz\u00fcm\u00fc<\/div>\n<\/div>\n
\n
Bostan \u0131ss\u0131 kak\u0131y\u0131p der ne yersin kozumu<\/div>\n<\/div>\n
\n
\u0130lk beyitten murad olunan, her amelin a\u011fac\u0131n\u0131n belli bir meyvesi oldu\u011fudur. Zahirde her meyvenin belli bir a\u011fac\u0131 oldu\u011fu gibi, ayn\u0131 \u015fekilde, her amelin kendine \u00f6zg\u00fc bir aleti vard\u0131r, onunla ortaya \u00e7\u0131kar. \u00d6rne\u011fin, zahir ilminin ortaya \u00e7\u0131kma aleti dilbilgisi, mant\u0131k, adab, kelam, ma\u00e2ni, usul, hadis, tefsir, felsefe, matematik ve astronomidir. Ve bat\u0131n ilminin ortaya \u00e7\u0131kmas\u0131n\u0131n aleti, \u00f6ncelikle, s\u00fcrekli ihlas i\u00e7re olmakl\u0131k [hulus-i daim] ve m\u00fcr\u015fid-i kamilin nefesi ile s\u00fcrekli zikir ve az yeme ve az konu\u015fma ve az uyuma ve halktan uzak durmad\u0131r [uzlet-i ani\u2019l enam]. Ve hakikat ilminin ortaya \u00e7\u0131kmas\u0131n\u0131n aleti, d\u00fcnyay\u0131 terketme ve ahireti terketme ve terki terketmedir.<\/div>\n
\u0130mdi, Aziz [Yunus Emre Hazretleri] kuddise s\u0131rruhu, \u201cerik,\u201d \u201c\u00fcz\u00fcm\u201d ve \u201cceviz\u201d ile \u015feriat ve tarikat ve hakikat\u2019a i\u015faret eder. \u00c7\u00fcnk\u00fc eri\u011fin d\u0131\u015f\u0131 yenir, i\u00e7i yenmez. Erik gibi olan b\u00fct\u00fcn meyveler amelin zahirine misaldir. Ve \u00fcz\u00fcm, amelin bat\u0131n\u0131na misaldir. \u00c7\u00fcnk\u00fc, \u00fcz\u00fcm yenir ve ondan ayn\u0131 zamanda \u00e7e\u015fit \u00e7e\u015fit nimetler zuhura gelir. Sucuk ve kefter ve re\u00e7el ve tur\u015fu ve sirke ve bunlar\u0131n benzeri bir\u00e7ok nimetler ortaya \u00e7\u0131kar. Ama i\u00e7inde bir miktar riya ve kendini be\u011fenmi\u015flik [ucb], tezkiye vard\u0131r. \u00c7ekirde\u011fi olmas\u0131ndan dolay\u0131, bat\u0131n ilmi denilir, hakikat denilmez. Ve hint cevizi kat\u0131ks\u0131z hakikate misaldir. \u00c7\u00fcnk\u00fc, cevizin i\u00e7inde asla yabana at\u0131lacak [yani, de\u011fersiz olarak kabul edilebilecek] bir \u015fey yoktur. Hem yenir, hem de nice hastal\u0131klara \u015fifa olur. \u0130mdi, bir kimse erik isterse, erik a\u011fac\u0131ndan istesin. Ve \u00fcz\u00fcm isterse, ba\u011fdan istesin. \u0130mdi, her kim \u00fcz\u00fcm\u00fc erikte ararsa, o kimse ahmakt\u0131r ve bo\u015f yere zahmet \u00e7eker. Eme\u011fi bo\u015funad\u0131r. Ondan ortaya \u00e7\u0131kan zahmet ve me\u015fakkattir. \u0130mdi, bu bilindi ise, bunu da bil ki, bir kimse zahir ilminin sal\u00e2h\u0131n\u0131 ve fes\u00e2d\u0131n\u0131 bilmek isterse, onu elbette \u015feriat\u2019tan ister ve f\u0131k\u0131h kitaplar\u0131na ba\u015fvurur. Ondan bilip ve \u00f6\u011frenip amel eder.<\/div>\n
Ve e\u011fer b\u00e2t\u0131n ilminin ve hakikat\u2019in sal\u00e2h\u0131n\u0131 ve fes\u00e2d\u0131n\u0131 ve tenezz\u00fcl ve terakkisini bilmek isterse, m\u00fcr\u015fidin telkini ile ve usul-i esma ile g\u00f6n\u00fcl kitab\u0131na ve tabir ilmine ba\u015fvurur. Her g\u00fcn r\u00fcyada ne g\u00f6r\u00fcrse m\u00fcr\u015fidine arz eder ve o da ona bulundu\u011fu halleri beyan eder. Ondan o m\u00fc\u015fkil de kalk\u0131p ihlas ile s\u00fcluk eder. Ve bir kimsedeki hakikat ilmi, nefsin bilinmesidir ve bu da Rabb\u2019in bilinmesinin ta kendisidir. Ve bu ilmin deneyimlenmesini [zevk] ve halini isterse, bunun ger\u00e7ekle\u015fmesi, m\u00fcr\u015fid-i kamil terbiyesiyle zor-gelen riyazet ate\u015fiyle nefsin b\u00fct\u00fcn vas\u0131flar\u0131n\u0131 ve be\u015feriyet ve enaniyet ahl\u00e2k\u0131n\u0131 yak\u0131p, g\u00f6nl\u00fcnden Allah\u2019tan gayr\u0131 olanlar\u0131 [masiva] b\u00fct\u00fcn\u00fcyle \u00e7\u0131karmakla ve g\u00f6lgeden ibaret olan varl\u0131\u011f\u0131 [v\u00fccud-\u0131 z\u0131ll] yok ettikten sonra hakiki varl\u0131\u011f\u0131n [v\u00fccud-i hakiki] ta kendisi olup, fenas\u0131 bekan\u0131n ta kendisi olmakla olur.<\/div>\n
\u0130mdi bu \u00fc\u00e7 ilmin ba\u015fka ba\u015fka yollar\u0131 vard\u0131r. Yoluyla istenirse, az zamanda istedi\u011finin ger\u00e7ekle\u015fmesi \u00fcmit olunur. Nitekim, erik ve \u00fcz\u00fcm\u00fcn ve cevizin ba\u015fka ba\u015fka a\u011fa\u00e7lar\u0131 olup herbiri kendi a\u011fac\u0131ndan istendi\u011fi gibi, bu b\u00e2t\u0131n ilmi ve hakikat ilmi de erbab\u0131ndan istenir. \u00d6rne\u011fin bir kimse zahir ilmi \u00e7al\u0131\u015f\u0131rken, \u201cben bat\u0131n ve hakikat ilmini, zahir ilmi ile idrak ederim\u201d dese ve bu \u015fekilde \u00e7ok zahmetler \u00e7ekse, \u00f6rne\u011fin, kendince esma\u2019ya devam etse ve oru\u00e7lar tutsa ve halvetler ve uzletler etse, bu ki\u015finin misali erik a\u011fac\u0131ndan \u00fcz\u00fcm talep etmeye benzer.<\/div>\n
Bostan sahibi ile kastedilen m\u00fcr\u015fid-i kamil\u2019dir. \u201cNi\u00e7in yersin cevizimi\u201d diye azarlamas\u0131, tenbihtir. Ki, \u201cni\u00e7in olmaz yere riyazet ve eziyet ve me\u015fakkat \u00e7ekersin; sen bu \u00fc\u00e7 ilmi tek bir yoldan elde edece\u011fini mi san\u0131rs\u0131n; onlar\u0131n herbirinin ba\u015fka ba\u015fka zevki ve ameli ve vakti ve \u00f6\u011fretmeni ve m\u00fcr\u015fidi vard\u0131r,\u201d diyerek, m\u00fcr\u015fid-i kamil bunlar gibi kendince s\u00fcluk edenleri g\u00f6rd\u00fc\u011f\u00fcnde, \u201cni\u00e7in b\u00f6yle yapars\u0131n, \u00f6ncelikle sana laz\u0131m olan her meyvan\u0131n hangi a\u011fa\u00e7tan bitti\u011fini bilmendir. Ondan sonra amele sar\u0131l,\u201d diye azarlar. Senin salik olmakl\u0131\u011f\u0131n, bir kimsenin bir ba\u015fkas\u0131n\u0131n bah\u00e7esine girmesine ve \u00e7\u0131k\u0131p ceviz ta\u015flamas\u0131na ve bostan sahibinin onu g\u00f6rmesine ve ta\u015flay\u0131p, \u201cni\u00e7in yersin cevizimi\u201d demesine benzer. \u00c7\u00fcnk\u00fc hakikat ilmi, m\u00fcr\u015fid-i kamil\u2019in ilmi ve m\u00fclk\u00fcd\u00fcr ve onun ilmini ve aletini m\u00fclk edinmek ve istidat has\u0131l etmek m\u00fcr\u015fid-i kamil\u2019in izin vermesiyle ve terbiyesiyle ve zor gelen riyazet etmekle ve ona b\u00fct\u00fcn\u00fcyle teslim olmakla olur. Ve, ayn\u0131 zamanda, kendi renginden \u00e7\u0131k\u0131p m\u00fcr\u015fidin rengiyle ayn\u0131 renk olmakla olur. \u0130mdi, m\u00fcr\u015fid-i kamil, bir kimsenin kendili\u011finden esmaya devam etti\u011fini ve riyazet yapt\u0131\u011f\u0131n\u0131 g\u00f6rse, ona \u201csahibinden izinsiz bah\u00e7eye ni\u00e7in h\u0131rs\u0131zl\u0131\u011fa girersin?\u201d der.<\/div>\n
\u0130mdi, tarikat ve hakikat ilmi, m\u00fcr\u015fid-i kamil\u2019in bah\u00e7esi ve m\u00fclk\u00fcd\u00fcr. Onun izniyle esma\u2019ya devam etmek ve riyazet etmek o bah\u00e7enin kap\u0131s\u0131d\u0131r. Her kim ki, kendili\u011finden s\u00fcluk ederse, bir ba\u015fka kimsenin ba\u011f\u0131na h\u0131rs\u0131zl\u0131\u011fa girmi\u015f gibi olur. Bunun hari\u00e7te bir misali de \u015funa benzer: Bir kimse bir s\u00fcr\u00fc marangoz aletini pazardan sat\u0131n alsa ve kendili\u011finden marangozluk yapmak istese, o kimse o sanat\u0131 i\u015flemeye giri\u015fti\u011finde, her diledi\u011fi i\u015fte hangi aleti kullanaca\u011f\u0131n\u0131 bilmez. Bir usta marangoz onu g\u00f6rse, \u201cbre sanat h\u0131rs\u0131z\u0131, bizim sanat\u0131m\u0131z\u0131 \u00e7almak m\u0131 istersin, bu bizim aletlerimizi sen ni\u00e7in ald\u0131n?\u201d der. Her ne kadar ki\u015fi o aletleri pazardan kendi paras\u0131yla alm\u0131\u015fsa da hangi aletin nerede kullan\u0131laca\u011f\u0131n\u0131 bilmedi\u011fi i\u00e7in ona sanat h\u0131rs\u0131z\u0131 derler. Ve kendi ba\u015f\u0131na s\u00fcluk edene tarikat h\u0131rs\u0131z\u0131 derler. \u0130mdi, Aziz\u2019in bu beyitten murad\u0131, \u201c\u015feriata ve tarikata ve hakikata kendi bildi\u011fimle amel etmekle ula\u015f\u0131r\u0131m\u201d diye \u00e7abalayanlar\u0131n ahvalini misal yoluyla beyan etmektir. Yani mesela b\u00f6yle olan kimsenin hali, hangi meyvenin hangi a\u011fa\u00e7tan yeti\u015fti\u011fini bilmeyip, g\u00f6nl\u00fc \u00fcz\u00fcm istedi\u011finde erikte yeti\u015fir san\u0131p, erik a\u011fac\u0131n\u0131 ceviz a\u011fac\u0131 san\u0131p, ceviz a\u011fac\u0131ndan erik talep eden kimseye benzer ve m\u00fcr\u015fidsiz tarikat ve hakikat yoluna gidenler buna benzerler, demek olur. \u00d6rne\u011fin, k\u00f6r olan b\u00fct\u00fcn renkleri siyah sand\u0131\u011f\u0131 gibi, m\u00fcr\u015fidsiz s\u00fcluk edenler de k\u00f6re benzerler. B\u00fct\u00fcn taraflar birdir san\u0131rlar. B\u00fct\u00fcn meyvelerin bir a\u011fa\u00e7tan ortaya \u00e7\u0131kt\u0131\u011f\u0131n\u0131 k\u0131yas edenler gibidir. \u0130mdi Yunus Emre Hazretlerinin, kuddise s\u0131rruhu, bu hali kendine nisbet etmesi \u015fundand\u0131r ki, kendisi bir zaman b\u00f6yle m\u00fcr\u015fidsiz \u00e7al\u0131\u015f\u0131p, bir \u015fey elde edemeyip, sonra bir m\u00fcr\u015fide var\u0131p kemal mertebeye teslim olduktan sonra usul-i esmaya devam edip seyr-i s\u00fcluk etti\u011fini beyan eder. Ve \u015fu da olabilir ki, kendi y\u00fcz\u00fcnden ba\u015fkalar\u0131na dokundurma ve tenbih ola.<\/div>\n
 <\/div>\n<\/div>\n
\n
Kerpi\u00e7 koydum kazana poyraz ile kaynatt\u0131m<\/div>\n
Nedir diye sorana band\u0131m verdim \u00f6z\u00fcn\u00fc<\/div>\n<\/div>\n
\n
Yunus Emre Hazretlerinin, kuddise s\u0131rruhu\u2019l aziz, bu beyitten murad\u0131 kendili\u011finden riyazet edenlerin riyazetinin sonucunu benzetme yoluyla beyan etmektir. Yani, bu, poyraz ile \u00e7amuru kaynat\u0131p yemeye ve yedirmeye benzer. \u00c7\u00fcnk\u00fc bir kimse kendi ne yerse, isteyene de ondan verip yedirir. \u0130mdi, poyraz yeme\u011fi pi\u015firmeyip dondurur. \u00c7amur da, diyelim ki caiz olsa, yeme\u011fe yaramaz. Bunun gibi riyazetlerden ruhun g\u0131das\u0131 ortaya \u00e7\u0131kmad\u0131\u011f\u0131 gibi, ruh g\u0131das\u0131 olmay\u0131nca marifetullah ve Rabban\u00ee ilhamlar ve ilahi varidatlar da ortaya \u00e7\u0131kmaz. G\u0131da olmak bir yana, \u00e7amur yiyenlerde bedensel hastal\u0131k ortaya \u00e7\u0131kt\u0131\u011f\u0131 gibi, m\u00fcr\u015fidsiz kendili\u011fi ile riyazet eden kimselerde de o riyazetinden kalp hastal\u0131\u011f\u0131 ortaya \u00e7\u0131kar. \u00d6rne\u011fin, k\u00f6t\u00fc huy, \u015feytan\u00ee vesvese ve k\u00f6t\u00fc fikirler ve benzerleri ortaya \u00e7\u0131kar. Hatta bunlar kalbi ve ruhu \u00f6ld\u00fcr\u00fcc\u00fc ve engel olabilirler. Poyraz ile kaynatt\u0131m dedi\u011fi maye-i Muhammed\u00ee\u2019den gelen m\u00fcr\u015fidin telkininin onlarda olmad\u0131\u011f\u0131na i\u015farettir. Ve bunun misali, k\u0131\u015f g\u00fcnlerinde meyvenin ortaya \u00e7\u0131kmamas\u0131d\u0131r. \u0130mdi, kendince m\u00fccahede etmesiyle bir \u015fey ortaya \u00e7\u0131kmaz. \u0130mdi, m\u00fcr\u015fidin nefesinin ate\u015finden, telkin \u00e7akma\u011f\u0131 ile talibin kalbinin kula\u011f\u0131na bir k\u0131v\u0131lc\u0131m eri\u015fmezse veya k\u00e2milin billur nazar\u0131na talip kendini tam teslimiyet ile mukabil k\u0131lmazsa, eme\u011fi bo\u015fad\u0131r. Ve her ne kadar \u00e7abalarsa \u00e7abalas\u0131n bo\u015funad\u0131r. O ate\u015fi bulup \u00e7i\u011flerini pi\u015firemez. Nitekim oca\u011fa y\u00fcz\u00fcn\u00fc tutmayan, her ne kadar \u00fcflese oca\u011f\u0131 yakamaz ve yeme\u011fi pi\u015firemez. \u00c7amur yemesi laz\u0131m gelir. Ve bunlar\u0131n benzeri kimseler daima \u00e7amur yerler ve sonunda sapk\u0131nl\u0131\u011fa d\u00fc\u015ferler ve \u2013Allah saklas\u0131n\u2013 kendilerine muhta\u00e7 olanlara da \u00e7amur yedirirler. \u00c7o\u011funlukla sapk\u0131nl\u0131\u011fa d\u00fc\u015fenler bunlardan zuhur eder. Bir ehl-i s\u00fcluk bunlardan birine rastlarsa o ki\u015fiyi kar gibi savurur ve buz gibi dondurur. S\u00fcluk ehlinin bunun gibi olan her so\u011fuk nefesliden sak\u0131nmas\u0131 laz\u0131md\u0131r. Aziz\u2019in bu beyitten murad\u0131, talib\u2019i kendince m\u00fccahededen korumak ve al\u0131koymakt\u0131r. Ve kolay aldat\u0131labilen saf talipleri, bu gibi kimselere yakla\u015fmaktan al\u0131koymakt\u0131r.<\/div>\n
 <\/div>\n<\/div>\n
\n
\u0130plik verdim \u00e7ulhaya sar\u0131p yumak etmemi\u015f<\/div>\n
Becid becid \u0131smarlar gelsin als\u0131n bezini<\/div>\n<\/div>\n
\n
Aziz\u2019in bu beyitten murad\u0131, n\u00e2k\u0131s [yani, eksikli] m\u00fcr\u015fidin ahvalini beyand\u0131r. Talib kem\u00e2l bulmadan, ona hilafet teklif eder. \u0130mdi, ki\u015fi m\u00fcr\u015fidin Hakk\u2019a vas\u0131l oldu\u011funu bildikten sonra, m\u00fcr\u015fide kendini teslim etmelidir. Yoksa, her m\u00fcr\u015fide g\u00f6n\u00fcl vermemelidir. K\u00e2mil ve ak\u0131ll\u0131 bir \u00fcstad ve k\u00e2mil bir m\u00fcr\u015fid bulmaya \u00e7al\u0131\u015fmak gerekir. Ve talibin kalb-i peri\u015fan m\u00fcr\u015fide kendisini teslim etmemesi gerekti\u011fini beyan buyururlar. \u00c7\u00fcnk\u00fc, talib, kalbinin selamet bulmas\u0131 i\u00e7in bir kalb-i peri\u015fan m\u00fcr\u015fide kendini teslim ederse, o derdli talib hen\u00fcz birine derman bulmadan ve dahi kalbine ila\u00e7 etmeden kendisine hilafet teklif eder ve \u201csen hilafet makam\u0131na erdin, i\u015fin tamam oldu, gel halife ol\u201d der. Bundan bilindi ki, kendisi n\u00e2k\u0131st\u0131r. \u00c7\u00fcnk\u00fc iplik ilk ayr\u0131m\u2019a [tefrika-y\u0131 ula] i\u015faret eder, yumak cem haline i\u015faret eder ve bez olmak da cemden sonraki fark\u2019a [fark-\u0131 bade\u2019l-cem] i\u015faret eder ki, kem\u00e2l bundad\u0131r.<\/div>\n
Aziz\u2019in, kuddise s\u0131rruhu, bu beyitten murad\u0131, talibin \u015feyhine teslim olmaktan maksad\u0131n\u0131n ne oldu\u011funu bildirmektir ki, talib uyan\u0131k [\u00e2g\u00e2h] olup maksad\u0131n ne oldu\u011funu bilsin ve m\u00fcr\u015fide vard\u0131\u011f\u0131 zaman o \u015feyhi ve m\u00fcr\u015fidi kim ise k\u00e2mil mi de\u011fil mi malum olsun. \u00c7\u00fcnk\u00fc kendisi derdi bilmeyince derm\u00e2n\u0131 bulamaz. \u00d6ncelikle, talibin bilmesi gerekir ki, m\u00fcr\u015fide varma amac\u0131 kendi varl\u0131\u011f\u0131nda bilkuvve konulmu\u015f olan kem\u00e2lat-\u0131 insaniyye her ne ise, bunun bilfiil v\u00fccuda gelmesine \u00e7abalamakt\u0131r. Mesela, bir \u00e7ekirdek kendisini ba\u011fc\u0131ya teslim eder ve hal diliyle ba\u011fc\u0131ya \u015f\u00f6yle der: \u201cEy ba\u011fc\u0131, l\u00fbtfeyle bana, bir ho\u015f\u00e7a terbiye et. \u00d6yle ki, i\u00e7ime konulan bilkuvve kem\u00e2lat\u0131m d\u0131\u015fa \u00e7\u0131ks\u0131n, birim bin olsun ve sen de bana kem\u00e2l ile y\u00e2r olas\u0131n. \u00d6yle ki, ben de kem\u00e2l bulay\u0131m ve benden meyve zahir olsun.\u201d<\/div>\n
\u0130mdi, bah\u00e7enin iyisi terbiyesinden bellidir. Ama Aziz\u2019in, kuddise s\u0131rruhu, bu beytini \u201c\u0130plik verdim \u00e7ulhaya sar\u0131p yumak etmemi\u015f \/ Becid becid \u0131smarlar gelsin als\u0131n bezini\u201d diye temsil eylemesi gayet latiftir. \u00c7\u00fcnk\u00fc kem\u00e2lat-\u0131 insaniyye\u2019de etv\u00e2r ve men\u00e2zil \u00e7oktur. Ama usul\u00fc \u00fc\u00e7t\u00fcr. Biri fark ve biri cem ve biri de cem\u00fc\u2019l-cem\u2019dir ki, me\u015f\u00e2yih ona fark-\u0131 bade\u2019l-cem [yani, cem\u2019den sonra fark] derler.<\/div>\n
\u0130mdi, iplik fark\u2019a i\u015farettir. Yumak cem\u2019e i\u015farettir. Bez, cem\u00fc\u2019l cem\u2019e i\u015farettir. As\u0131l maksat ise ipli\u011fin yumak olmas\u0131 de\u011fildir. \u0130stenen, bez olmas\u0131d\u0131r. O ise yumak etmemi\u015f, \u201cgel al bezini\u201d der. N\u00e2k\u0131s \u015feyhle n\u00e2k\u0131s t\u00e2libin hali bu minval \u00fczeredir. T\u00e2lib kem\u00e2l bulmadan, ona hilafet teklif eder. El \u0131y\u00e2z u bill\u00e2hi Teala bu ak\u0131ll\u0131ca i\u015f g\u00f6ren n\u00e2k\u0131s \u015feyhlerden sak\u0131nmak gerekir. \u0130mdi, Hakk\u2019\u0131 anlamak kolayd\u0131r, \u00e7\u00fcnk\u00fc \u015fahidleri ve delilleri \u00e7oktur. Hakk\u2019a vas\u0131l olduktan sonra d\u00f6n\u00fcp halk\u2019\u0131 bulmak g\u00fc\u00e7t\u00fcr. \u00c7\u00fcnk\u00fc m\u00fcstakil varl\u0131\u011f\u0131 yoktur. Kem\u00e2l ise, yine d\u00f6n\u00fcp halk\u2019a gelip, halk\u2019\u0131 Hak ile bilip; Hakk\u2019\u0131 halk\u2019a ve halk\u2019\u0131 Hakk\u2019a ayna bulup iki olan\u0131n birli\u011fi ile \u00f6tekinden \u00f6rt\u00fcl\u00fc [mahcub] olmamakt\u0131r. \u0130mdi, hen\u00fcz benim kalbimin peri\u015fan\u0131 dururken ve i\u015fimden bir i\u015fim bitmeden \u201csen k\u00e2mil oldun\u201d diyerek, beni bo\u015f s\u00f6zlerle \u201chalife ol\u201d diye kendi gibi \u015f\u00f6hret esiri edeyim der ve \u00e7abuk \u00e7abuk \u0131smarlar. Ve burada, Aziz, kuddise s\u0131rruhu, gayet ince bir \u015fekilde apa\u00e7\u0131k k\u0131lar ki, m\u00fcr\u015fid ile talibin murad\u0131 ve amac\u0131 birbirinden farkl\u0131d\u0131r ve m\u00fcr\u015fidin uzak oldu\u011funa, talibin m\u00fcr\u015fidin halini bildi\u011fine ve m\u00fcr\u015fidin talibin halini bilmedi\u011fine i\u015farettir. \u00c7\u00fcnk\u00fc talib kendinin \u201cyumak\u201d haline gelmedi\u011fini ve kemal bulmad\u0131\u011f\u0131n\u0131 bildi. M\u00fcr\u015fid ise talibin bu halde oldu\u011funu bilmedi. Ya da, olabilir ki, m\u00fcr\u015fid talibin ahvalini bilir ama, \u201cbir vas\u0131ta ile kendisine hilafet teklif edeyim, g\u00f6reyim kendisinin kem\u00e2l bulmad\u0131\u011f\u0131n\u0131 bilir mi ve kendisine halife ol dedi\u011fime aldan\u0131r m\u0131\u201d diye b\u00f6yle yapar.<\/div>\n
Bu b\u00ee\u00e7are fakir, Yunus Emre Hazretlerinin bu dokuz beyitini baz\u0131 ihvan\u0131n iste\u011fiyle \u015ferh etmeye ve a\u00e7\u0131klamaya giri\u015fmi\u015f ve sekiz ay kadar ka\u011f\u0131tlar aras\u0131nda \u015f\u00f6yle peri\u015fan kalm\u0131\u015ft\u0131 \u2014 acaba Aziz\u2019in murad\u0131 \u00fczere oldu mu yoksa olmad\u0131 m\u0131 diye. Bir gece Yunus Emre Hazretlerini g\u00f6rd\u00fcm. Bu fakire b\u00fcy\u00fck bir g\u00fclery\u00fczl\u00fcl\u00fck g\u00f6sterip, \u201cBenim bu s\u00f6zlerime yazaca\u011f\u0131n \u015ferhi ve dedi\u011fin latif manalar\u0131 fukaradan ve taliblerden esirgeme, ver faydalans\u0131nlar\u201d diye tenbih buyurdu. Ve bu fakire, \u201cBenim \u2018iplik verdim \u00e7ulhaya..\u2019 beyitine yazd\u0131\u011f\u0131n manay\u0131 yazma, i\u015fte \u015fu manay\u0131 yaz\u201d diyerek yazacak s\u00f6z\u00fc beyan buyurdular. \u00c7\u00fcnk\u00fc bu beyite bir ba\u015fka mana yazm\u0131\u015f idim, ondan vazge\u00e7ilip bu mana yaz\u0131ld\u0131.<\/div>\n
 <\/div>\n<\/div>\n
\n
Bir ser\u00e7enin kanad\u0131n k\u0131rk ka\u011fn\u0131ya y\u00fcklettim<\/div>\n
\u00c7ifti dah\u0131 \u00e7ekmedi \u015f\u00f6yle kald\u0131 kaz\u0131n\u0131<\/div>\n<\/div>\n
\n
Bu beyit tarikat ilminin \u015ferefini ve gere\u011fini ve s\u00fcluk ehlinin s\u00fcluka istekli olmas\u0131n\u0131 [tergib] beyan eder. Ve ayn\u0131 zamanda da zahirin d\u00fczeltilmesinden sonra bat\u0131n taraf\u0131na ihtimam\u0131n fazla olmas\u0131 gerekti\u011fini beyan eder. \u00c7\u00fcnk\u00fc ilmin zahirinin kolay, bat\u0131n\u0131n\u0131n ziyade olmas\u0131 gerekti\u011fini beyan eder. \u00c7\u00fcnk\u00fc, ilmin zahirinin kolay, bat\u0131n\u0131n\u0131n ziyade g\u00fc\u00e7 oldu\u011funu bildirir. \u0130mdi ka\u011fn\u0131 ile y\u00fcr\u00fcmek zahir ilmine misaldir. Kanat ile u\u00e7mak bat\u0131n ilmine misaldir. \u0130mdi, bat\u0131n ehlinin ilmi, zahir\u00een olan ehl-i riya\u2019ya fazlas\u0131yla a\u011f\u0131r gelir. \u00c7\u00fcnk\u00fc riyal\u0131 amel kolayd\u0131r ve her ne kadar \u00e7ok olsa da de\u011feri azd\u0131r. Ve ihlas ile olan amel g\u00fc\u00e7t\u00fcr ve a\u011f\u0131rd\u0131r ve her ne kadar az olursa da de\u011feri fazlad\u0131r \u2014 alt\u0131n gibi. \u201cBir saatlik tefekk\u00fcr bin saatlik ibadetten hay\u0131rl\u0131d\u0131r ve rahman\u00ee bir cezbe insanlar\u0131n ve cinlerin b\u00fct\u00fcn amellerine denktir.\u201d Ve dahi bunlarda terk vard\u0131r. Ameli, ka\u011fn\u0131 ile ile gitmek gibi de\u011fildir. \u00c7\u00fcnk\u00fc tarikat ehlinin ilk ameli d\u00fcnyay\u0131 terktir. Terk ise melekut alemine do\u011fru u\u00e7maya kanatt\u0131r. Murad, yak\u00een ile tayin olunan ibadettir. Beyit:<\/div>\n
 <\/div>\n
Leh\u00fcm ecnihat\u00fcn yetat\u00eer\u00fbn bih\u00e2 ve bigayr\u0131<\/div>\n
Ri\u015fin il\u00e2 melek\u00fbti Rabbi\u2019l-alemina<\/div>\n
Yani, tarikat ehlinin kanatlar\u0131 vard\u0131r, t\u00fcy\u00fc yoktur. \u00c7\u00fcnk\u00fc nurdand\u0131r. Melekut alemine do\u011fru u\u00e7arlar. O kanatlar bunlarda terkleri sebebiyledir. Ve \u015feyhlerin telkini ile ve maye-i Muhammed\u00ee ile usul-i esma\u2019ya devam ile ve \u015fer\u2019i riyazet ile olu\u015furlar. Sonu\u00e7ta, tarikat ehlinin en a\u015fa\u011f\u0131s\u0131n\u0131n ihlas\u0131n\u0131 ve s\u0131dk\u0131n\u0131 ve nefsini ve h\u00fcsn-\u00fc itikad\u0131n\u0131 k\u0131rk \u00e2bid\u2019in g\u00f6nl\u00fc \u00e7ekemez. \u00c7\u00fcnk\u00fc bunlarda [yani, tarikat ehli olanlarda] terk vard\u0131r. \u201cD\u00fcnya sevgisi her k\u00f6t\u00fcl\u00fc\u011f\u00fcn ba\u015f\u0131 ve d\u00fcnyay\u0131 terk ise her ibadetin ba\u015f\u0131d\u0131r.\u201d<\/div>\n
Bir kimse, \u201cnohut kadar cevheri k\u0131rk ka\u011fn\u0131ya y\u00fcklettim, \u00e7ekemedi\u201d dese, bundan kastetti\u011fi o cevherin k\u0131ymetidir. Yoksa y\u00fcz bin alt\u0131nl\u0131k cevheri k\u0131rk-elli ka\u011fn\u0131ya y\u00fckletmek olas\u0131d\u0131r. Bu benzetme hal ehlinin en a\u015fa\u011f\u0131 mertebesinde olanlar i\u00e7indir. \u00c7\u00fcnk\u00fc ser\u00e7e ku\u015flar\u0131n en zay\u0131f\u0131d\u0131r, uzak seferlere varamaz. Y\u00fcce mertebede olanlar ise do\u011fanlar ve \u015fahinler gibidir. Onlar\u0131n birinin ilmi ve yak\u00eeni ve zevki y\u00fcz bin \u00e2bid\u2019in yak\u00eenlerinden ve amellerinden fazlad\u0131r. Ve onlar\u0131n kanad\u0131n\u0131 de\u011fil ka\u011fn\u0131, belki yer ve g\u00f6k ve Ar\u015f ve K\u00fcrs\u00ee \u00e7ekemez.<\/div>\n
 <\/div>\n<\/div>\n
\n
Bir sinek bir kartal\u0131 sallad\u0131 urdu yere<\/div>\n
Yalan de\u011fil ger\u00e7ektir ben de g\u00f6rd\u00fcm tozunu<\/div>\n<\/div>\n
\n
Bu beyit baz\u0131 riyaset ve makam sahipleri ve ilimde k\u00e2mil ge\u00e7inen d\u00fcnya le\u015fi kuzgunlar\u0131n\u0131n ve tarikat ehlini inkar edenlerin hallerini ve g\u00f6r\u00fcn\u00fc\u015fte hor ve hakir ve fakir, misk\u00een gezen arif ve zarif ki\u015filer toplulu\u011funun kem\u00e2llerini beyan eder. Yani, bunlar\u0131n fakr u fenas\u0131n\u0131 ve al\u00e7alma [tezell\u00fcl] ve meskenetini g\u00f6r\u00fcp istihza yoluyla onlara baz\u0131 sorular sorup, onlardan birisi bunlar\u0131n g\u00f6z\u00fcne sinek kadar g\u00f6r\u00fcnmeyip, arifler ile s\u00f6ze ve irfana geldi\u011fi zaman, sinek misali olan fakir ve hakir dervi\u015fin, \u015fahin misali olan zahir ulemas\u0131n\u0131 kartal gibi kald\u0131r\u0131p yere vurdu\u011funu beyan eder. Yani, \u201cg\u00f6r\u00fcn\u00fc\u015fte hor olan dervi\u015f azamet ve \u015f\u00f6hret sahibi olan ve zahir ilminde f\u00e2z\u0131l ve k\u00e2mil olan falanca efendiyi yenip susturdu,\u201d diye beyan eder. \u201cBen de g\u00f6rd\u00fcm tozunu\u201d demekle, Aziz, kuddise s\u0131rruhu, kendinde olan ahvali beyan eder. \u00c7\u00fcnk\u00fc kendileri de \u00fcmmi olup, zahirde hal fakiri olan nice zahidler ve \u00e2bidler ve alimler onu susturmak i\u00e7in baz\u0131 sorular sorduklar\u0131nda, Aziz, kuddise s\u0131rruhu, sorular\u0131na cevap verdikten sonra kendileri de zahir ulemas\u0131na baz\u0131 sorular sorduklar\u0131nda zahir ulemas\u0131n\u0131n kendine cevap vermede aciz kald\u0131klar\u0131n\u0131 beyan eder. Yani bu, \u201co hal bana da vaki oldu; onlar gibi kartallara ben de rasgeldim\u201d demektir. \u00c7\u00fcnk\u00fc, hadis-i \u015feriflerde buyurulmu\u015ftur ki, bir kimse k\u0131rk g\u00fcn halis ve muhlis olarak sabahlarsa, ilim p\u0131narlar\u0131 onun kalbinden diline akar. \u0130mdi, bunlar\u0131n baz\u0131s\u0131 k\u0131rk hafta ve baz\u0131s\u0131 k\u0131rk g\u00fcn ve baz\u0131s\u0131 k\u0131rk ay ve baz\u0131s\u0131 da k\u0131rk y\u0131l ihlas ile sabahlam\u0131\u015flard\u0131r. Ya \u00f6mr\u00fcnde k\u0131rk g\u00fcn ihlas \u00fczre olmayan bo\u015f g\u00f6n\u00fcllere galip olmalar\u0131 \u015fa\u015f\u0131lacak bir \u015fey midir? \u0130mdi, kartal\u0131n ve kuzgunun bal ar\u0131s\u0131 ile ne m\u00fcnasebeti vard\u0131r? Kartal her ne kadar b\u00fcy\u00fck ise de yedi\u011fi le\u015ftir ve kendinden \u00e7\u0131kan da le\u015ftir. Ama bal ar\u0131s\u0131 ne kadar g\u00f6r\u00fcn\u00fc\u015fte k\u00fc\u00e7\u00fck ise de yedi\u011fi g\u00fczel kokulu \u00e7i\u00e7ektir ve kendisinden \u00e7\u0131kan da g\u00fczel, lezzetli ballard\u0131r. \u0130mdi, do\u011fan ve \u015fahin ve kuzgun gibi olanlarla hi\u00e7bir m\u00fcnasebeti olmad\u0131\u011f\u0131 ortadad\u0131r.<\/div>\n
 <\/div>\n<\/div>\n
\n
Bir k\u00fct ile g\u00fcre\u015ftim elsiz aya\u011f\u0131m ald\u0131<\/div>\n
An\u0131 da basamad\u0131m g\u00f6\u011f\u00fcnd\u00fcrd\u00fc \u00f6z\u00fcm\u00fc<\/div>\n<\/div>\n
\n
Bu beyitten murad\u0131, yukar\u0131daki beyitten bir miktar anla\u015f\u0131l\u0131r. Ama Aziz, kuddise s\u0131rruhu, yine taliblere nefsin k\u0131r\u0131lmas\u0131 yolunu \u00f6\u011fretip \u015f\u00f6yle buyururlar:<\/div>\n
\u201cBir k\u00fct ile g\u00fcre\u015ftim\u201d s\u00f6z\u00fcyle demek istenen nefs-i emmaredir ki, g\u00f6z\u00fcne \u015fehvet sevgisi s\u00fcsl\u00fc g\u00f6r\u00fcnm\u00fc\u015ft\u00fcr. S\u00fcrekli bir \u015feyleri arzu eder. Ve \u201celsiz\u201d ile demek istenen \u015feytand\u0131r ki, ate\u015ften yarat\u0131lm\u0131\u015ft\u0131r. \u0130nsandaki \u00f6fke [gazab] s\u0131fat\u0131 o ate\u015fin alevindendir. Nefs ise \u00e7ocuk gibidir. G\u0131das\u0131n\u0131 vermezsen kesilir ama a\u00e7l\u0131ktan bir hararet ve kuruluk ortaya \u00e7\u0131kar. Ve bu hararetin galip olmas\u0131yla, nefsin murad\u0131 olan so\u011fukluk ve nemi \u00e7aresiz vermeye zorlan\u0131p, bunun tersini murad ettim. \u00d6mr\u00fcn sonuna kadar nefsin istedi\u011fi \u015fey yeme, i\u00e7me ve cima\u2019d\u0131r. Yine nefsin istedi\u011fini verdim. Yani, murad\u0131m \u00fczre nefsime galip olup da nefsimi yenemedim.<\/div>\n
Bu beyit, yukar\u0131daki beyitin z\u0131dd\u0131d\u0131r, yani \u015f\u00f6yle der: \u201cG\u00f6r\u00fcn\u00fc\u015fte her ne kadar zay\u0131fsam da d\u00fc\u015fman\u0131m\u0131 Hakk\u2019\u0131n izniyle yendim, ama nefs-i emmare ile \u015feytan\u0131 t\u00fcm\u00fcyle yenip de ellerinden kurtulamad\u0131m, \u00f6z\u00fcm\u00fc g\u00f6\u011f\u00fcnd\u00fcrd\u00fc.\u201d<\/div>\n
Ve bu beyitte, nefs-i \u015feytan\u2019a galip olsa da olmasa da, salik-i arif\u2019in dava ehli olmamas\u0131, fena ehli ve z\u00fcll ve iftikar ehli olmas\u0131, kendini daima \u00e2ciz ve zelil g\u00f6stermesi ve kendini be\u011fenmi\u015flikten [ucb] \u00e7ok sak\u0131nmas\u0131 tenbihi vard\u0131r. \u00c7\u00fcnk\u00fc, her kim nefsini be\u011fenir ve onunla dost olursa, herkese d\u00fc\u015fman olur ve her d\u00fc\u015fmana ma\u011flup olur. Aziz ise de zelil olur. Ve her kim ki nefsiyle d\u00fc\u015fmanl\u0131k \u00fczere olur ve nefsine muhalefetten geri durmaz, herkese dost olur ve her d\u00fc\u015fmana galip olur.<\/div>\n
\u0130mdi \u201ck\u00fct,\u201d yani k\u00f6t\u00fcr\u00fcm ile kastedilen \u015fehvet s\u0131fat\u0131d\u0131r ki cazibedir, yani eli var aya\u011f\u0131 yoktur. Zahire alet \u015fehvet ola ki kastedilen nefsdir. Ve \u201celsiz\u201d ile kastedilen \u00f6fke [gazab] s\u0131fat\u0131d\u0131r. Yani eli ve aya\u011f\u0131 yoktur. \u00d6fkeye alet olmak i\u00e7in zahirde g\u00f6r\u00fcn\u00fcr. Bununla kastedilen \u015feytand\u0131r. Yani, \u201cAllah\u2019\u0131n murad\u0131na uygun amel murad etti\u011fimde, nefs ve \u015feytan\u0131n muradlar\u0131na muhalefet \u00fczre oldum ve nefsi susturmay\u0131 ba\u015fard\u0131\u011f\u0131mda, \u015fehvet ve \u00f6fke \u015feytana yard\u0131m edip ve nefsime yard\u0131mc\u0131 olup, ikisi elbirli\u011fi ederek beni yendiler. Ve ayn\u0131 zamanda da, ibadetlere ve taatlere y\u00f6neldik\u00e7e \u015feytan beni al\u0131koyar ve uzakla\u015ft\u0131r\u0131rd\u0131, ben vazge\u00e7mezdim. Nefs, \u015feytana yard\u0131m edip ve \u00fczerime gev\u015feklik verip ibadetlerin terkini sevdirirdi ve tatl\u0131 g\u00f6sterirdi. Daima bu sava\u015fla onlara kimileyin galip ve kimileyin ma\u011flup olurdum. B\u00fct\u00fcn\u00fcyle ellerinden kurtulup k\u00f6t\u00fcl\u00fcklerinden emin olamazd\u0131m\u201d diye s\u00fcluk ehlini bu ikisi ile s\u00fcrekli muhalefet \u00fczre olmaya kand\u0131r\u0131r gider.<\/div>\n
\u0130mdi, dervi\u015fin ne acaib bir \u201csinek\u201d oldu\u011funu g\u00f6r ki, devler ve periler ile Kahraman ve S\u00fcleyman gibi sava\u015f\u0131r. Nefs ve \u015feytan ne yaramaz d\u00fc\u015fmanlard\u0131r ki, bu ikisinin elinden enbiya ve evliya \u2013kendili\u011finden t\u00fcm\u00fcyle fani olmad\u0131k\u00e7a\u2013 a\u011flay\u0131p inlemekten kurtulamam\u0131\u015flard\u0131r.<\/div>\n
 <\/div>\n<\/div>\n
\n
Kaf da\u011f\u0131ndan bir ta\u015f\u0131 \u015f\u00f6yle att\u0131lar bana<\/div>\n
\u00d6\u011flelik yola d\u00fc\u015ft\u00fc \u00fczeyazd\u0131 y\u00fcz\u00fcm\u00fc<\/div>\n<\/div>\n
\n
Kaf da\u011f\u0131yla kastedilen \u015fer-i \u015ferif\u2019dir ki, b\u00fct\u00fcn mahlukat\u0131 ku\u015fatm\u0131\u015ft\u0131r ve b\u00fcy\u00fck alimler [ulema-i izam] \u2013Allah onlar\u0131n say\u0131lar\u0131n\u0131 \u00e7o\u011falts\u0131n ve \u015fanlar\u0131n\u0131 y\u00fcceltsin\u2013 o da\u011f \u00fczerinden her taraf\u0131n ahvaline bakarlar ki, her ne taraftan bir hal zahir olursa, etraftan ona ta\u015f at\u0131p katl mi gerekir veya hadd mi gerekir veya azarlama m\u0131 veya cezaland\u0131rma m\u0131 gerekir, hemen gerekeni yerine getirip o taraf\u0131n y\u0131k\u0131lan yerini tamir ederler. \u00c7\u00fcnk\u00fc alemin d\u00fczeni onlar\u0131n varl\u0131klar\u0131 sayesinde durur ve her ne taraftan \u0130slam dinine ve \u015fer-i \u015ferif\u2019e muhalif bir kimse g\u00f6rseler ve i\u015fitseler, kendilerine din u\u011frunda \u00e7aba harcamak d\u00fc\u015fer ve onu al\u0131koymaya \u00e7al\u0131\u015f\u0131rlar.<\/div>\n
B\u00fcy\u00fck \u015feyhlerin s\u00f6zleri ise \u00e7o\u011funlukla mutlak olmakla anla\u015f\u0131lmas\u0131 da mu\u011flak olup, zahir ulemas\u0131 bunlar\u0131n mutlak kelamlar\u0131n\u0131 \u015fer-i \u015ferif\u2019e muhalif zannederek \u00e7o\u011fu kez yergi [ta\u2019n] ta\u015f\u0131n\u0131 onlar\u0131n \u00fczerine b\u0131rak\u0131rlar ama o s\u00f6zlerden \u015feyhlerin kastetti\u011fi zahir ulemas\u0131n\u0131n anlay\u0131\u015f\u0131na do\u011fan manalara uygun d\u00fc\u015fmedi\u011finden, onlar\u0131n yergi ta\u015flar\u0131 \u015feyhlere dokunmaz. \u00c7\u00fcnk\u00fc zahir ulemas\u0131 bat\u0131n ulemas\u0131n\u0131n \u00fczerine sald\u0131r\u0131rsa, bat\u0131n ulemas\u0131 s\u00f6yledikleri s\u00f6zlerin \u015feriata uygunlu\u011funu beyan eder ve o yergiden kurtulur. O yergi ta\u015f\u0131 onlara eri\u015fmi\u015f olmaz. Yunus Emre Hazretleri buyururlar ki, \u201cZahir ulemas\u0131 benim s\u00f6z\u00fcm\u00fc mutlak anlamamakla, hakikat\u0131na eri\u015fmemeleri sebebiyle bana yergi ta\u015flar\u0131n\u0131 atarlar. Benim murad\u0131m, onlar\u0131n anlad\u0131klar\u0131 gibi olmad\u0131\u011f\u0131 i\u00e7in ta\u015f yol ortas\u0131nda kald\u0131.\u201d \u00d6\u011flelik yola d\u00fc\u015ft\u00fc demekle Aziz\u2019in murad\u0131 \u015fudur ki: \u00f6\u011fle g\u00fcn\u00fcn ortas\u0131d\u0131r, zahir ilmi de yar\u0131m ilimdir [ilm-i n\u0131sf]. \u00c7\u00fcnk\u00fc ilmin akaide ve amellere ili\u015fkin olan\u0131 kelam ilmi ve f\u0131k\u0131h ilmidir ki, bunlara zahir ilmi derler. Ve ahl\u00e2ka ve bat\u0131n\u2019\u0131n tasfiyesine ili\u015fkin olan ilim de yar\u0131m ilimdir. Ona bat\u0131n ilmi derler ki, ahlak ilmi ve hakikat ilmidir. Bat\u0131n ilmi ve hakikat ilmini zahir ulemas\u0131 anlayamaz ve en fazla anlayan\u0131n ilmi yol ortas\u0131ndad\u0131r. \u00d6\u011flelik yol dedi\u011fi buna i\u015faret eder. \u201c\u00dczeyazd\u0131 y\u00fcz\u00fcm\u00fc\u201d s\u00f6z\u00fc, \u201cNeredeyse murad\u0131m\u0131 anlayacaklar ve \u00fczerime \u00f6rt\u00fclmesi [setr] farz olan ilmi onlara a\u00e7\u0131p beyan etmi\u015f olmaktan korktum\u201d demektir. \u00c7\u00fcnk\u00fc rububiyet s\u0131rr\u0131n\u0131 a\u00e7mak k\u00fcf\u00fcrd\u00fcr. Tefsir-i K\u00e2d\u0131\u2019da \u201cEy Resul! Rabbinden sana indirileni tebli\u011f et,\u201d [Maide Suresi, 5\/67] ayetinin tefsirinde, \u201cilahi s\u0131rlardan baz\u0131 s\u0131rlar vard\u0131r ki, if\u015fas\u0131 haramd\u0131r\u201d der. \u0130hya-y\u0131 Ul\u00fbm\u2019da, Zeyne\u2019l Abidin rad\u0131yallahu anh\u2019den naklen Gazzali \u015f\u00f6yle buyurur: \u201cNice ilim cevherleri vard\u0131r ki e\u011fer onlardaki ilahi s\u0131rlar\u0131 a\u00e7\u0131klasayd\u0131m, benim i\u00e7in puta tap\u0131yor denirdi.\u201d Bunun anlam\u0131n\u0131 a\u00e7\u0131klamak gerekmez, ki ehline malumdur.<\/div>\n
 <\/div>\n<\/div>\n
\n
Bal\u0131k kava\u011fa \u00e7\u0131km\u0131\u015f zift tur\u015fusun yeme\u011fe<\/div>\n
Leylek koduk do\u011furmu\u015f baka \u015funun s\u00f6z\u00fcn\u00fc<\/div>\n<\/div>\n
\n
Bat\u0131n alimleri bal\u0131k i\u00e7in, ilham yoluyla g\u00f6nl\u00fcne varid olan marifetullah\u2019d\u0131r, derler. Tevhid denizinde olur. O deniz de arifin g\u00f6nl\u00fcn\u00fcn fezas\u0131ndad\u0131r. Deniz dalgaland\u0131\u011f\u0131nda elbette bal\u0131k d\u0131\u015far\u0131 gelip sahilde olan ariflere sa\u00e7ar ve lezzetinden can ve g\u00f6n\u00fcl ruhani g\u0131dalar elde eder.<\/div>\n
Kavak meyvesiz, boylu, g\u00fczel bir a\u011fa\u00e7t\u0131r. Bununla kastedilen, marifet davas\u0131 g\u00fcden kaba zahiddir, ki ba\u015f olma [riyaset] esiridir. B\u00fcy\u00fck ehlullah\u0131n ibadetleri ve \u0131st\u0131lahlar\u0131ndan baz\u0131 kelimeler ezberleyip, yan\u0131na gelen g\u00f6z\u00fc ba\u011fl\u0131lara bu marifeti kendi hali olmak \u00fczere satar ve maksad\u0131 d\u00fcnyay\u0131 yemektir. \u201cZift tur\u015fusu\u201d dedi\u011fi odur ki, ne kendisi hazzeder ne de dinleyenler hazzeder. Kendisi hazzetmez, bilir ki kendi hali de\u011fildir. Zira candan gelmeyen marifet lezzetsizdir. Bunun benzerini kamillerden birisi \u015f\u00f6yle beyan etmi\u015ftir. Arab\u00ee\u2019nin beyti:<\/div>\n
\u00c7ad\u0131rlar\u0131 onlar\u0131n \u00e7ad\u0131rlar\u0131 gibidir<\/div>\n
\u0130\u00e7inde bulunanlar ise onlar de\u011fildir<\/div>\n
Yani cahil, marifet s\u00f6z\u00fcn\u00fc d\u00fcnyay\u0131 yemek i\u00e7in a\u011fz\u0131na al\u0131r, arif onu g\u00f6r\u00fcr bilmezmi\u015f gibi yapar [tecah\u00fcl]. Marifet s\u00f6zlerini \u00f6yle s\u00f6zlerle dile getirir ki, \u00f6rtt\u00fc\u011f\u00fcn\u00fc k\u00e2miller bilirler ve onun bu durumu \u201cleyle\u011fin s\u0131pa do\u011furmas\u0131\u201d gibi olur. Ve \u201cleylek\u201d ile kastedilen ehlullah\u2019\u0131n b\u00fcy\u00fckleridir. \u00c7\u00fcnk\u00fc leylek, zahirde yeme-i\u00e7me ve team\u00fcl y\u00fcz\u00fcn\u00fc g\u00f6sterir. Ve zahirde ahvalini halka g\u00f6sterir ve halk bilir. Ama bat\u0131n ahvalinin ne oldu\u011funu ve arifin g\u00f6nl\u00fcn\u00fcn hangi d\u00fc\u015f\u00fcncede ve hangi halde oldu\u011funu kimse bilmez. Yedi kat yerleri ve Ar\u015f ve K\u00fcrs\u00ee\u2019yi ararlarsa da arif-i billah\u2019\u0131n nerede oldu\u011funu bilmezler. \u201cLeyle\u011fin s\u0131pa do\u011furmas\u0131\u201d b\u00fcy\u00fck ehlullah\u0131n genellikle halin \u00f6rt\u00fclmesi [tesett\u00fcr-i hal] ile kay\u0131tl\u0131 olmalar\u0131d\u0131r. \u00d6zellikle, \u201cbal\u0131\u011f\u0131n kava\u011fa \u00e7\u0131kt\u0131\u011f\u0131n\u0131\u201d g\u00f6r\u00fcnce daha fazla \u00f6rt\u00fcn\u00fcr, gayb kubbelerinin alt\u0131nda gizlenirler. Hallerini \u00f6rtmek i\u00e7in cahil\u00e2ne s\u00f6zler s\u00f6ylerler. Nitekim kava\u011fa benzeyen cahiller arif\u00e2ne s\u00f6zler s\u00f6ylerler, ki onlara bak\u0131p seyrederler. Daima y\u00fcksekte olan \u201cleylek\u201d cahil\u00e2ne hareket edip kendini \u00f6yle g\u00f6sterir \u2014 halk bana iltifat etmesin, yolculu\u011fumdan geri kalmayay\u0131m diye. Halk ise \u201ckava\u011f\u0131n\u201d s\u00f6z\u00fcne inan\u0131p \u201cleyle\u011fin\u201d s\u00f6z\u00fcn\u00fc k\u0131narlar. \u201c\u015eunun s\u00f6yledi\u011fine bak!\u201d diye ay\u0131plarlar. Ama ehl olanlar ikisinin de s\u00f6z\u00fcne itimad etmeyip \u201c\u015eunun s\u00f6z\u00fcne bak!\u201d diye \u015fa\u015fk\u0131nl\u0131k i\u00e7erisinde kal\u0131rlar.<\/div>\n
 <\/div>\n<\/div>\n
\n
Yunus bir s\u00f6z s\u00f6yledi hi\u00e7bir s\u00f6ze benzemez<\/div>\n
Erenler meclisinde b\u00fcr\u00fcr mana y\u00fcz\u00fcn\u00fc<\/div>\n<\/div>\n
\n
Asl\u0131na bak\u0131l\u0131rsa, Yunus Emre\u2019nin bu s\u00f6z\u00fc gibi bir s\u00f6z \u00f6nceki \u015feyhler taraf\u0131ndan s\u00f6ylenmemi\u015ftir. Ger\u00e7i g\u00f6r\u00fcn\u00fc\u015fte e\u011flence, \u015faka ve \u00e7ocuk oyununa benzer ama bat\u0131nen Allah\u2019\u0131n s\u00fcsledi\u011fi ilahi s\u0131rlar\u0131n ve sanatl\u0131 bir \u015fekilde s\u00f6ylenmi\u015f Hakkan\u00ee manalar\u0131n y\u00fczlerine na-mahremden \u00f6rtmek i\u00e7in \u00e7ekilmi\u015f duvak ve y\u00fcz \u00f6rt\u00fcs\u00fc [nikab] gibidir. \u00d6yle ki, namahrem g\u00f6z\u00fc g\u00f6rmesin ve eli ermesin. Yunus Emre i\u00e7in \u015fu beyit do\u011frudur:<\/div>\n
Her bir \u00e2\u015f\u0131k bu yolda bir t\u00fcrl\u00fc ni\u015f\u00e2n demi\u015f<\/div>\n
Biri ni\u015f\u00e2n demedi ni\u015f\u00e2n\u0131mdan ileri<\/div>\n
Bu meselenin bir misali \u015funa benzer ki, buza\u011f\u0131n\u0131n burnuna kirpi derisinden burunsal\u0131k ba\u011flarlar, anas\u0131 tepsin de emzirmesin diye. \u0130mdi, na-mahrem olanlar her bir beytin manas\u0131n\u0131n s\u00fct\u00fcn\u00fc emmek istedik\u00e7e, bu beyitlerin hakikat manas\u0131 s\u00fct\u00fcn\u00fc vermez, onlar\u0131 geri \u00e7evirir.<\/div>\n<\/div>\n
\n
Mel\u00eek ve Vehh\u00e2b Olan\u2019\u0131n yard\u0131m\u0131yla<\/div>\n
kitap tamamland\u0131…Niyazi-i M\u0131sr\u00ee<\/div>\n<\/div>\n
\n
\u0130brahim Halil er<\/div>\n<\/div>\n
\n
Kaynaklar: Yunus Emre Divan\u0131, Cilt I, Milli E\u011fitim Bakanl\u0131\u011f\u0131 Yay\u0131nlar\u0131, No: 2867 \/ Yunus Emre \u015eerhleri, K\u00fclt\u00fcr Bakanl\u0131\u011f\u0131 Yay\u0131nlar\u0131, No: 1359<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

      Yunus Emre’nin en ilgin\u00e7 ve anla\u015f\u0131lmas\u0131 en zor \u015fiiridir bu. Normalde herkesin…<\/p>\n","protected":false},"author":2,"featured_media":1570,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_bbp_topic_count":0,"_bbp_reply_count":0,"_bbp_total_topic_count":0,"_bbp_total_reply_count":0,"_bbp_voice_count":0,"_bbp_anonymous_reply_count":0,"_bbp_topic_count_hidden":0,"_bbp_reply_count_hidden":0,"_bbp_forum_subforum_count":0,"om_disable_all_campaigns":false,"_uag_custom_page_level_css":"","ngg_post_thumbnail":0,"footnotes":""},"categories":[22,148],"tags":[],"ppma_author":[93],"class_list":["post-1606","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-elestiri","category-er"],"yoast_head":"\nYUNUS ASLINDA NE DEMEK \u0130STED\u0130? - simurgedebiyat.com<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/simurgedebiyat.com\/index.php\/2025\/04\/05\/yunus-aslinda-ne-demek-istemis\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"YUNUS ASLINDA NE DEMEK \u0130STED\u0130? - simurgedebiyat.com\" \/>\n<meta property=\"og:description\" content=\"      Yunus Emre’nin en ilgin\u00e7 ve anla\u015f\u0131lmas\u0131 en zor \u015fiiridir bu. Normalde herkesin...\" \/>\n<meta property=\"og:url\" content=\"https:\/\/simurgedebiyat.com\/index.php\/2025\/04\/05\/yunus-aslinda-ne-demek-istemis\/\" \/>\n<meta property=\"og:site_name\" content=\"simurgedebiyat.com\" \/>\n<meta property=\"article:published_time\" content=\"2025-04-05T10:54:06+00:00\" \/>\n<meta property=\"article:modified_time\" content=\"2025-04-06T16:57:34+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/simurgedebiyat.com\/wp-content\/uploads\/2025\/03\/WhatsApp-Image-2025-03-30-at-12.19.13.jpeg\" \/>\n\t<meta property=\"og:image:width\" content=\"1204\" \/>\n\t<meta property=\"og:image:height\" content=\"1600\" \/>\n\t<meta property=\"og:image:type\" content=\"image\/jpeg\" \/>\n<meta name=\"author\" content=\"\u0130brahim Halil ER\" \/>\n<meta name=\"twitter:card\" content=\"summary_large_image\" \/>\n<meta name=\"twitter:label1\" content=\"Yazan:\" \/>\n\t<meta name=\"twitter:data1\" content=\"\u0130brahim Halil ER\" \/>\n\t<meta name=\"twitter:label2\" content=\"Tahmini okuma s\u00fcresi\" \/>\n\t<meta name=\"twitter:data2\" content=\"25 dakika\" \/>\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\/\/schema.org\",\"@graph\":[{\"@type\":\"Article\",\"@id\":\"https:\/\/simurgedebiyat.com\/index.php\/2025\/04\/05\/yunus-aslinda-ne-demek-istemis\/#article\",\"isPartOf\":{\"@id\":\"https:\/\/simurgedebiyat.com\/index.php\/2025\/04\/05\/yunus-aslinda-ne-demek-istemis\/\"},\"author\":{\"name\":\"\u0130brahim Halil ER\",\"@id\":\"https:\/\/simurgedebiyat.com\/#\/schema\/person\/1570b50b70af881938ac058e2a7f0f91\"},\"headline\":\"YUNUS ASLINDA NE DEMEK \u0130STED\u0130?\",\"datePublished\":\"2025-04-05T10:54:06+00:00\",\"dateModified\":\"2025-04-06T16:57:34+00:00\",\"mainEntityOfPage\":{\"@id\":\"https:\/\/simurgedebiyat.com\/index.php\/2025\/04\/05\/yunus-aslinda-ne-demek-istemis\/\"},\"wordCount\":5448,\"commentCount\":0,\"publisher\":{\"@id\":\"https:\/\/simurgedebiyat.com\/#organization\"},\"image\":{\"@id\":\"https:\/\/simurgedebiyat.com\/index.php\/2025\/04\/05\/yunus-aslinda-ne-demek-istemis\/#primaryimage\"},\"thumbnailUrl\":\"https:\/\/simurgedebiyat.com\/wp-content\/uploads\/2025\/03\/WhatsApp-Image-2025-03-30-at-12.19.13.jpeg\",\"articleSection\":[\"Ele\u015ftiri\/Tahlil\",\"\u0130brahim Halil ER\"],\"inLanguage\":\"tr\",\"potentialAction\":[{\"@type\":\"CommentAction\",\"name\":\"Comment\",\"target\":[\"https:\/\/simurgedebiyat.com\/index.php\/2025\/04\/05\/yunus-aslinda-ne-demek-istemis\/#respond\"]}]},{\"@type\":\"WebPage\",\"@id\":\"https:\/\/simurgedebiyat.com\/index.php\/2025\/04\/05\/yunus-aslinda-ne-demek-istemis\/\",\"url\":\"https:\/\/simurgedebiyat.com\/index.php\/2025\/04\/05\/yunus-aslinda-ne-demek-istemis\/\",\"name\":\"YUNUS ASLINDA NE DEMEK \u0130STED\u0130? - simurgedebiyat.com\",\"isPartOf\":{\"@id\":\"https:\/\/simurgedebiyat.com\/#website\"},\"primaryImageOfPage\":{\"@id\":\"https:\/\/simurgedebiyat.com\/index.php\/2025\/04\/05\/yunus-aslinda-ne-demek-istemis\/#primaryimage\"},\"image\":{\"@id\":\"https:\/\/simurgedebiyat.com\/index.php\/2025\/04\/05\/yunus-aslinda-ne-demek-istemis\/#primaryimage\"},\"thumbnailUrl\":\"https:\/\/simurgedebiyat.com\/wp-content\/uploads\/2025\/03\/WhatsApp-Image-2025-03-30-at-12.19.13.jpeg\",\"datePublished\":\"2025-04-05T10:54:06+00:00\",\"dateModified\":\"2025-04-06T16:57:34+00:00\",\"breadcrumb\":{\"@id\":\"https:\/\/simurgedebiyat.com\/index.php\/2025\/04\/05\/yunus-aslinda-ne-demek-istemis\/#breadcrumb\"},\"inLanguage\":\"tr\",\"potentialAction\":[{\"@type\":\"ReadAction\",\"target\":[\"https:\/\/simurgedebiyat.com\/index.php\/2025\/04\/05\/yunus-aslinda-ne-demek-istemis\/\"]}]},{\"@type\":\"ImageObject\",\"inLanguage\":\"tr\",\"@id\":\"https:\/\/simurgedebiyat.com\/index.php\/2025\/04\/05\/yunus-aslinda-ne-demek-istemis\/#primaryimage\",\"url\":\"https:\/\/simurgedebiyat.com\/wp-content\/uploads\/2025\/03\/WhatsApp-Image-2025-03-30-at-12.19.13.jpeg\",\"contentUrl\":\"https:\/\/simurgedebiyat.com\/wp-content\/uploads\/2025\/03\/WhatsApp-Image-2025-03-30-at-12.19.13.jpeg\",\"width\":1204,\"height\":1600},{\"@type\":\"BreadcrumbList\",\"@id\":\"https:\/\/simurgedebiyat.com\/index.php\/2025\/04\/05\/yunus-aslinda-ne-demek-istemis\/#breadcrumb\",\"itemListElement\":[{\"@type\":\"ListItem\",\"position\":1,\"name\":\"Anasayfa\",\"item\":\"https:\/\/simurgedebiyat.com\/\"},{\"@type\":\"ListItem\",\"position\":2,\"name\":\"YUNUS ASLINDA NE DEMEK \u0130STED\u0130?\"}]},{\"@type\":\"WebSite\",\"@id\":\"https:\/\/simurgedebiyat.com\/#website\",\"url\":\"https:\/\/simurgedebiyat.com\/\",\"name\":\"simurgedebiyat.com\",\"description\":\"edebiyat&K\u00fclt\u00fcr&Sanat&D\u00fc\u015f\u00fcnce \",\"publisher\":{\"@id\":\"https:\/\/simurgedebiyat.com\/#organization\"},\"potentialAction\":[{\"@type\":\"SearchAction\",\"target\":{\"@type\":\"EntryPoint\",\"urlTemplate\":\"https:\/\/simurgedebiyat.com\/?s={search_term_string}\"},\"query-input\":{\"@type\":\"PropertyValueSpecification\",\"valueRequired\":true,\"valueName\":\"search_term_string\"}}],\"inLanguage\":\"tr\"},{\"@type\":\"Organization\",\"@id\":\"https:\/\/simurgedebiyat.com\/#organization\",\"name\":\"simurgedebiyat.com\",\"url\":\"https:\/\/simurgedebiyat.com\/\",\"logo\":{\"@type\":\"ImageObject\",\"inLanguage\":\"tr\",\"@id\":\"https:\/\/simurgedebiyat.com\/#\/schema\/logo\/image\/\",\"url\":\"https:\/\/simurgedebiyat.com\/wp-content\/uploads\/2025\/11\/cropped-HHHHH-1.jpeg\",\"contentUrl\":\"https:\/\/simurgedebiyat.com\/wp-content\/uploads\/2025\/11\/cropped-HHHHH-1.jpeg\",\"width\":245,\"height\":205,\"caption\":\"simurgedebiyat.com\"},\"image\":{\"@id\":\"https:\/\/simurgedebiyat.com\/#\/schema\/logo\/image\/\"}},{\"@type\":\"Person\",\"@id\":\"https:\/\/simurgedebiyat.com\/#\/schema\/person\/1570b50b70af881938ac058e2a7f0f91\",\"name\":\"\u0130brahim Halil ER\",\"image\":{\"@type\":\"ImageObject\",\"inLanguage\":\"tr\",\"@id\":\"https:\/\/simurgedebiyat.com\/#\/schema\/person\/image\/6918472b40c59ce81865c142db5bedaf\",\"url\":\"https:\/\/simurgedebiyat.com\/wp-content\/uploads\/2025\/03\/indir.jpeg\",\"contentUrl\":\"https:\/\/simurgedebiyat.com\/wp-content\/uploads\/2025\/03\/indir.jpeg\",\"caption\":\"\u0130brahim Halil ER\"},\"description\":\"Ara\u015ft\u0131rmac\u0131-yazar. 31 Aral\u0131k 1968 tarihinde Gaziantep\u2019in Nizip il\u00e7esinde do\u011fdu. Aslen Diyarbak\u0131rl\u0131 bir aileden olup, bu \u015fehrin ve \u00fclkenin me\u015fhur alimlerinden Muhammed Emin Er'in o\u011fludur.Babas\u0131n\u0131n yan\u0131nda dini ve Arabi ilimler okuyup ilmi ve ameli icaze ald\u0131. Gaziantep'te Aliye \u00d6mer Battal \u0130lkokulu (1981) ve Gaziantep \u0130mam Hatip Lisesi (1984)'ni, sonra Ankara Mimar Sinan Lisesini (1988) bitirdikten sonra Marmara \u00dcniversitesi Fen-Edebiyat Fak\u00fcltesi Tarih B\u00f6l\u00fcm\u00fc ve Medine \u0130slam \u00dcniversitesi Arap Dili B\u00f6l\u00fcm\u00fcnde y\u00fcksek \u00f6\u011frenim g\u00f6rd\u00fc. Ankara \u00dcniversitesi Sosyal Bilimler Enstit\u00fcs\u00fcnde \u0130slam Tarihi ve Sanatlar\u0131 b\u00f6l\u00fcm\u00fcnde\\\"\u0130slam Tarihi ve Sanatlar\u0131 \/ Emeviler D\u00f6neminde \u0130lim\\\" konulu teziyle master program\u0131n\u0131 tamamlad\u0131. Y\u00fcksek tahsilinin ard\u0131ndan \u00e7e\u015fitli okullarda \u00f6\u011fretmen ve idareci olarak g\u00f6rev yapt\u0131, \u00f6zel sekt\u00f6rde kendi i\u015fiyle me\u015fgul oldu. \u0130brahim Halil Er'in ilk yaz\u0131s\u0131 1986'da Edebiyat dergisinde yay\u0131mlanan bir kitap tan\u0131t\u0131m\u0131yd\u0131. Sonraki y\u0131llarda makaleleri; Milli Gazete, \u0130stiklal Gazetesi, Milat Gazetesi ile Anadolu Gen\u00e7lik, Gen\u00e7 \u0130stikbal, G\u00fclistan ve Milli \u015euur dergilerinde yer ald\u0131. Hedef Radyo ve Kanal 5 Televizyonunda Programlar yapt\u0131. T\u00fcrkiye Yazarlar Birli\u011fi Ankara \u015eubesi, \u00d6\u011f-Der, \u015euurlu \u00d6\u011fretmenler Derne\u011fi (Y\u00f6netim Kurulu), \u00d6z-Der, \u00d6zel \u00d6\u011fretim Derne\u011fi (Y\u00f6netim Kurulu), Tarih ve Strateji Derne\u011fi (Ba\u015fkan), Muhammed Emin Er \u0130lim K\u00fclt\u00fcr ve Yard\u0131mla\u015fma Derne\u011fi (Ba\u015fkan) \u00fcyesidir. Evli olup; Muhammed Emin ve Erkam Tuna adlar\u0131nda iki o\u011ful babas\u0131d\u0131r. Hayat\u0131n\u0131 ve \u00e7al\u0131\u015fmalar\u0131n\u0131 Ankara'da devam ettirmektedir. ESERLER\u0130: Cennet Do\u011fuda Bir Yerdedir (Ge\u00e7mi\u015ften G\u00fcn\u00fcm\u00fcze Ha\u00e7l\u0131 Seferleri) (2006), Siyasal \u0130slam D\u00fc\u015f\u00fcncesinin Do\u011fu\u015fu (2016), Peygamberimizin E\u011fitim Metodu (2011), \u00c7anakkaleye Can Verenler (2013), \u00dcmmetin Dirili\u015fi \u00c7anakkale (2014), Son Osmanl\u0131 Alimi (2014), Seyda Muhammed Emin Er Hoca ile S\u00f6yle\u015filer (2016), \u00d6yk\u00fclerle Osmanl\u0131 Padi\u015fahlar\u0131 1-2 (2015), Selahaddin Eyyubi (2017), Hz. Muhammed\u2019in Mektuplar\u0131 ve Diplomasi (2017), As\u0131m\u2019\u0131n Nesli (2017), \u0130stiklal Mar\u015f\u0131 ve Mehmet Akif (2015), KAYNAK\u00c7A: \u0130brahim Halil Er (Bilgi teyidi, 2014, 2017), \u0130hsan I\u015f\u0131k \/ Ge\u00e7mi\u015ften G\u00fcn\u00fcm\u00fcze Diyarbak\u0131rl\u0131 \u0130lim Adamlar\u0131 Yazarlar ve Sanat\u00e7\u0131lar (2014) - Resimli ve Metin \u00d6rnekli T\u00fcrkiye Edebiyat\u00e7\u0131lar ve K\u00fclt\u00fcr Adamlar\u0131 Ansiklopedisi (C. 12, 2018).\",\"url\":\"https:\/\/simurgedebiyat.com\/index.php\/author\/ibrahim-halil-er\/\"}]}<\/script>\n<!-- \/ Yoast SEO plugin. -->","yoast_head_json":{"title":"YUNUS ASLINDA NE DEMEK \u0130STED\u0130? - simurgedebiyat.com","robots":{"index":"index","follow":"follow","max-snippet":"max-snippet:-1","max-image-preview":"max-image-preview:large","max-video-preview":"max-video-preview:-1"},"canonical":"https:\/\/simurgedebiyat.com\/index.php\/2025\/04\/05\/yunus-aslinda-ne-demek-istemis\/","og_locale":"tr_TR","og_type":"article","og_title":"YUNUS ASLINDA NE DEMEK \u0130STED\u0130? - simurgedebiyat.com","og_description":"      Yunus Emre’nin en ilgin\u00e7 ve anla\u015f\u0131lmas\u0131 en zor \u015fiiridir bu. Normalde herkesin...","og_url":"https:\/\/simurgedebiyat.com\/index.php\/2025\/04\/05\/yunus-aslinda-ne-demek-istemis\/","og_site_name":"simurgedebiyat.com","article_published_time":"2025-04-05T10:54:06+00:00","article_modified_time":"2025-04-06T16:57:34+00:00","og_image":[{"width":1204,"height":1600,"url":"https:\/\/simurgedebiyat.com\/wp-content\/uploads\/2025\/03\/WhatsApp-Image-2025-03-30-at-12.19.13.jpeg","type":"image\/jpeg"}],"author":"\u0130brahim Halil ER","twitter_card":"summary_large_image","twitter_misc":{"Yazan:":"\u0130brahim Halil ER","Tahmini okuma s\u00fcresi":"25 dakika"},"schema":{"@context":"https:\/\/schema.org","@graph":[{"@type":"Article","@id":"https:\/\/simurgedebiyat.com\/index.php\/2025\/04\/05\/yunus-aslinda-ne-demek-istemis\/#article","isPartOf":{"@id":"https:\/\/simurgedebiyat.com\/index.php\/2025\/04\/05\/yunus-aslinda-ne-demek-istemis\/"},"author":{"name":"\u0130brahim Halil ER","@id":"https:\/\/simurgedebiyat.com\/#\/schema\/person\/1570b50b70af881938ac058e2a7f0f91"},"headline":"YUNUS ASLINDA NE DEMEK \u0130STED\u0130?","datePublished":"2025-04-05T10:54:06+00:00","dateModified":"2025-04-06T16:57:34+00:00","mainEntityOfPage":{"@id":"https:\/\/simurgedebiyat.com\/index.php\/2025\/04\/05\/yunus-aslinda-ne-demek-istemis\/"},"wordCount":5448,"commentCount":0,"publisher":{"@id":"https:\/\/simurgedebiyat.com\/#organization"},"image":{"@id":"https:\/\/simurgedebiyat.com\/index.php\/2025\/04\/05\/yunus-aslinda-ne-demek-istemis\/#primaryimage"},"thumbnailUrl":"https:\/\/simurgedebiyat.com\/wp-content\/uploads\/2025\/03\/WhatsApp-Image-2025-03-30-at-12.19.13.jpeg","articleSection":["Ele\u015ftiri\/Tahlil","\u0130brahim Halil ER"],"inLanguage":"tr","potentialAction":[{"@type":"CommentAction","name":"Comment","target":["https:\/\/simurgedebiyat.com\/index.php\/2025\/04\/05\/yunus-aslinda-ne-demek-istemis\/#respond"]}]},{"@type":"WebPage","@id":"https:\/\/simurgedebiyat.com\/index.php\/2025\/04\/05\/yunus-aslinda-ne-demek-istemis\/","url":"https:\/\/simurgedebiyat.com\/index.php\/2025\/04\/05\/yunus-aslinda-ne-demek-istemis\/","name":"YUNUS ASLINDA NE DEMEK \u0130STED\u0130? - simurgedebiyat.com","isPartOf":{"@id":"https:\/\/simurgedebiyat.com\/#website"},"primaryImageOfPage":{"@id":"https:\/\/simurgedebiyat.com\/index.php\/2025\/04\/05\/yunus-aslinda-ne-demek-istemis\/#primaryimage"},"image":{"@id":"https:\/\/simurgedebiyat.com\/index.php\/2025\/04\/05\/yunus-aslinda-ne-demek-istemis\/#primaryimage"},"thumbnailUrl":"https:\/\/simurgedebiyat.com\/wp-content\/uploads\/2025\/03\/WhatsApp-Image-2025-03-30-at-12.19.13.jpeg","datePublished":"2025-04-05T10:54:06+00:00","dateModified":"2025-04-06T16:57:34+00:00","breadcrumb":{"@id":"https:\/\/simurgedebiyat.com\/index.php\/2025\/04\/05\/yunus-aslinda-ne-demek-istemis\/#breadcrumb"},"inLanguage":"tr","potentialAction":[{"@type":"ReadAction","target":["https:\/\/simurgedebiyat.com\/index.php\/2025\/04\/05\/yunus-aslinda-ne-demek-istemis\/"]}]},{"@type":"ImageObject","inLanguage":"tr","@id":"https:\/\/simurgedebiyat.com\/index.php\/2025\/04\/05\/yunus-aslinda-ne-demek-istemis\/#primaryimage","url":"https:\/\/simurgedebiyat.com\/wp-content\/uploads\/2025\/03\/WhatsApp-Image-2025-03-30-at-12.19.13.jpeg","contentUrl":"https:\/\/simurgedebiyat.com\/wp-content\/uploads\/2025\/03\/WhatsApp-Image-2025-03-30-at-12.19.13.jpeg","width":1204,"height":1600},{"@type":"BreadcrumbList","@id":"https:\/\/simurgedebiyat.com\/index.php\/2025\/04\/05\/yunus-aslinda-ne-demek-istemis\/#breadcrumb","itemListElement":[{"@type":"ListItem","position":1,"name":"Anasayfa","item":"https:\/\/simurgedebiyat.com\/"},{"@type":"ListItem","position":2,"name":"YUNUS ASLINDA NE DEMEK \u0130STED\u0130?"}]},{"@type":"WebSite","@id":"https:\/\/simurgedebiyat.com\/#website","url":"https:\/\/simurgedebiyat.com\/","name":"simurgedebiyat.com","description":"edebiyat&K\u00fclt\u00fcr&Sanat&D\u00fc\u015f\u00fcnce ","publisher":{"@id":"https:\/\/simurgedebiyat.com\/#organization"},"potentialAction":[{"@type":"SearchAction","target":{"@type":"EntryPoint","urlTemplate":"https:\/\/simurgedebiyat.com\/?s={search_term_string}"},"query-input":{"@type":"PropertyValueSpecification","valueRequired":true,"valueName":"search_term_string"}}],"inLanguage":"tr"},{"@type":"Organization","@id":"https:\/\/simurgedebiyat.com\/#organization","name":"simurgedebiyat.com","url":"https:\/\/simurgedebiyat.com\/","logo":{"@type":"ImageObject","inLanguage":"tr","@id":"https:\/\/simurgedebiyat.com\/#\/schema\/logo\/image\/","url":"https:\/\/simurgedebiyat.com\/wp-content\/uploads\/2025\/11\/cropped-HHHHH-1.jpeg","contentUrl":"https:\/\/simurgedebiyat.com\/wp-content\/uploads\/2025\/11\/cropped-HHHHH-1.jpeg","width":245,"height":205,"caption":"simurgedebiyat.com"},"image":{"@id":"https:\/\/simurgedebiyat.com\/#\/schema\/logo\/image\/"}},{"@type":"Person","@id":"https:\/\/simurgedebiyat.com\/#\/schema\/person\/1570b50b70af881938ac058e2a7f0f91","name":"\u0130brahim Halil ER","image":{"@type":"ImageObject","inLanguage":"tr","@id":"https:\/\/simurgedebiyat.com\/#\/schema\/person\/image\/6918472b40c59ce81865c142db5bedaf","url":"https:\/\/simurgedebiyat.com\/wp-content\/uploads\/2025\/03\/indir.jpeg","contentUrl":"https:\/\/simurgedebiyat.com\/wp-content\/uploads\/2025\/03\/indir.jpeg","caption":"\u0130brahim Halil ER"},"description":"Ara\u015ft\u0131rmac\u0131-yazar. 31 Aral\u0131k 1968 tarihinde Gaziantep\u2019in Nizip il\u00e7esinde do\u011fdu. Aslen Diyarbak\u0131rl\u0131 bir aileden olup, bu \u015fehrin ve \u00fclkenin me\u015fhur alimlerinden Muhammed Emin Er'in o\u011fludur.Babas\u0131n\u0131n yan\u0131nda dini ve Arabi ilimler okuyup ilmi ve ameli icaze ald\u0131. Gaziantep'te Aliye \u00d6mer Battal \u0130lkokulu (1981) ve Gaziantep \u0130mam Hatip Lisesi (1984)'ni, sonra Ankara Mimar Sinan Lisesini (1988) bitirdikten sonra Marmara \u00dcniversitesi Fen-Edebiyat Fak\u00fcltesi Tarih B\u00f6l\u00fcm\u00fc ve Medine \u0130slam \u00dcniversitesi Arap Dili B\u00f6l\u00fcm\u00fcnde y\u00fcksek \u00f6\u011frenim g\u00f6rd\u00fc. Ankara \u00dcniversitesi Sosyal Bilimler Enstit\u00fcs\u00fcnde \u0130slam Tarihi ve Sanatlar\u0131 b\u00f6l\u00fcm\u00fcnde\"\u0130slam Tarihi ve Sanatlar\u0131 \/ Emeviler D\u00f6neminde \u0130lim\" konulu teziyle master program\u0131n\u0131 tamamlad\u0131. Y\u00fcksek tahsilinin ard\u0131ndan \u00e7e\u015fitli okullarda \u00f6\u011fretmen ve idareci olarak g\u00f6rev yapt\u0131, \u00f6zel sekt\u00f6rde kendi i\u015fiyle me\u015fgul oldu. \u0130brahim Halil Er'in ilk yaz\u0131s\u0131 1986'da Edebiyat dergisinde yay\u0131mlanan bir kitap tan\u0131t\u0131m\u0131yd\u0131. Sonraki y\u0131llarda makaleleri; Milli Gazete, \u0130stiklal Gazetesi, Milat Gazetesi ile Anadolu Gen\u00e7lik, Gen\u00e7 \u0130stikbal, G\u00fclistan ve Milli \u015euur dergilerinde yer ald\u0131. Hedef Radyo ve Kanal 5 Televizyonunda Programlar yapt\u0131. T\u00fcrkiye Yazarlar Birli\u011fi Ankara \u015eubesi, \u00d6\u011f-Der, \u015euurlu \u00d6\u011fretmenler Derne\u011fi (Y\u00f6netim Kurulu), \u00d6z-Der, \u00d6zel \u00d6\u011fretim Derne\u011fi (Y\u00f6netim Kurulu), Tarih ve Strateji Derne\u011fi (Ba\u015fkan), Muhammed Emin Er \u0130lim K\u00fclt\u00fcr ve Yard\u0131mla\u015fma Derne\u011fi (Ba\u015fkan) \u00fcyesidir. Evli olup; Muhammed Emin ve Erkam Tuna adlar\u0131nda iki o\u011ful babas\u0131d\u0131r. Hayat\u0131n\u0131 ve \u00e7al\u0131\u015fmalar\u0131n\u0131 Ankara'da devam ettirmektedir. ESERLER\u0130: Cennet Do\u011fuda Bir Yerdedir (Ge\u00e7mi\u015ften G\u00fcn\u00fcm\u00fcze Ha\u00e7l\u0131 Seferleri) (2006), Siyasal \u0130slam D\u00fc\u015f\u00fcncesinin Do\u011fu\u015fu (2016), Peygamberimizin E\u011fitim Metodu (2011), \u00c7anakkaleye Can Verenler (2013), \u00dcmmetin Dirili\u015fi \u00c7anakkale (2014), Son Osmanl\u0131 Alimi (2014), Seyda Muhammed Emin Er Hoca ile S\u00f6yle\u015filer (2016), \u00d6yk\u00fclerle Osmanl\u0131 Padi\u015fahlar\u0131 1-2 (2015), Selahaddin Eyyubi (2017), Hz. Muhammed\u2019in Mektuplar\u0131 ve Diplomasi (2017), As\u0131m\u2019\u0131n Nesli (2017), \u0130stiklal Mar\u015f\u0131 ve Mehmet Akif (2015), KAYNAK\u00c7A: \u0130brahim Halil Er (Bilgi teyidi, 2014, 2017), \u0130hsan I\u015f\u0131k \/ Ge\u00e7mi\u015ften G\u00fcn\u00fcm\u00fcze Diyarbak\u0131rl\u0131 \u0130lim Adamlar\u0131 Yazarlar ve Sanat\u00e7\u0131lar (2014) - Resimli ve Metin \u00d6rnekli T\u00fcrkiye Edebiyat\u00e7\u0131lar ve K\u00fclt\u00fcr Adamlar\u0131 Ansiklopedisi (C. 12, 2018).","url":"https:\/\/simurgedebiyat.com\/index.php\/author\/ibrahim-halil-er\/"}]}},"featured_image_urls":{"full":["https:\/\/simurgedebiyat.com\/wp-content\/uploads\/2025\/03\/WhatsApp-Image-2025-03-30-at-12.19.13.jpeg",1204,1600,false],"thumbnail":["https:\/\/simurgedebiyat.com\/wp-content\/uploads\/2025\/03\/WhatsApp-Image-2025-03-30-at-12.19.13-150x150.jpeg",150,150,true],"medium":["https:\/\/simurgedebiyat.com\/wp-content\/uploads\/2025\/03\/WhatsApp-Image-2025-03-30-at-12.19.13-226x300.jpeg",226,300,true],"medium_large":["https:\/\/simurgedebiyat.com\/wp-content\/uploads\/2025\/03\/WhatsApp-Image-2025-03-30-at-12.19.13-768x1021.jpeg",640,851,true],"large":["https:\/\/simurgedebiyat.com\/wp-content\/uploads\/2025\/03\/WhatsApp-Image-2025-03-30-at-12.19.13-771x1024.jpeg",640,850,true],"1536x1536":["https:\/\/simurgedebiyat.com\/wp-content\/uploads\/2025\/03\/WhatsApp-Image-2025-03-30-at-12.19.13-1156x1536.jpeg",1156,1536,true],"2048x2048":["https:\/\/simurgedebiyat.com\/wp-content\/uploads\/2025\/03\/WhatsApp-Image-2025-03-30-at-12.19.13.jpeg",1204,1600,false],"covernews-slider-full":["https:\/\/simurgedebiyat.com\/wp-content\/uploads\/2025\/03\/WhatsApp-Image-2025-03-30-at-12.19.13-1115x715.jpeg",1115,715,true],"covernews-slider-center":["https:\/\/simurgedebiyat.com\/wp-content\/uploads\/2025\/03\/WhatsApp-Image-2025-03-30-at-12.19.13-800x500.jpeg",800,500,true],"covernews-featured":["https:\/\/simurgedebiyat.com\/wp-content\/uploads\/2025\/03\/WhatsApp-Image-2025-03-30-at-12.19.13-1024x1361.jpeg",1024,1361,true],"covernews-medium":["https:\/\/simurgedebiyat.com\/wp-content\/uploads\/2025\/03\/WhatsApp-Image-2025-03-30-at-12.19.13-540x340.jpeg",540,340,true],"covernews-medium-square":["https:\/\/simurgedebiyat.com\/wp-content\/uploads\/2025\/03\/WhatsApp-Image-2025-03-30-at-12.19.13-400x250.jpeg",400,250,true],"sow-carousel-default":["https:\/\/simurgedebiyat.com\/wp-content\/uploads\/2025\/03\/WhatsApp-Image-2025-03-30-at-12.19.13-272x182.jpeg",272,182,true],"sow-blog-portfolio":["https:\/\/simurgedebiyat.com\/wp-content\/uploads\/2025\/03\/WhatsApp-Image-2025-03-30-at-12.19.13-375x375.jpeg",375,375,true],"sow-blog-grid":["https:\/\/simurgedebiyat.com\/wp-content\/uploads\/2025\/03\/WhatsApp-Image-2025-03-30-at-12.19.13-720x480.jpeg",720,480,true],"sow-blog-alternate":["https:\/\/simurgedebiyat.com\/wp-content\/uploads\/2025\/03\/WhatsApp-Image-2025-03-30-at-12.19.13-950x630.jpeg",950,630,true],"sow-recent-post":["https:\/\/simurgedebiyat.com\/wp-content\/uploads\/2025\/03\/WhatsApp-Image-2025-03-30-at-12.19.13-216x216.jpeg",216,216,true]},"author_info":{"display_name":"\u0130brahim Halil ER","author_link":"https:\/\/simurgedebiyat.com\/index.php\/author\/ibrahim-halil-er\/"},"category_info":"<a href=\"https:\/\/simurgedebiyat.com\/index.php\/category\/elestiri\/\" rel=\"category tag\">Ele\u015ftiri\/Tahlil<\/a> <a href=\"https:\/\/simurgedebiyat.com\/index.php\/category\/yaz\/er\/\" rel=\"category tag\">\u0130brahim Halil ER<\/a>","tag_info":"\u0130brahim Halil ER","comment_count":"0","jetpack_featured_media_url":"https:\/\/simurgedebiyat.com\/wp-content\/uploads\/2025\/03\/WhatsApp-Image-2025-03-30-at-12.19.13.jpeg","uagb_featured_image_src":{"full":["https:\/\/simurgedebiyat.com\/wp-content\/uploads\/2025\/03\/WhatsApp-Image-2025-03-30-at-12.19.13.jpeg",1204,1600,false],"thumbnail":["https:\/\/simurgedebiyat.com\/wp-content\/uploads\/2025\/03\/WhatsApp-Image-2025-03-30-at-12.19.13-150x150.jpeg",150,150,true],"medium":["https:\/\/simurgedebiyat.com\/wp-content\/uploads\/2025\/03\/WhatsApp-Image-2025-03-30-at-12.19.13-226x300.jpeg",226,300,true],"medium_large":["https:\/\/simurgedebiyat.com\/wp-content\/uploads\/2025\/03\/WhatsApp-Image-2025-03-30-at-12.19.13-768x1021.jpeg",640,851,true],"large":["https:\/\/simurgedebiyat.com\/wp-content\/uploads\/2025\/03\/WhatsApp-Image-2025-03-30-at-12.19.13-771x1024.jpeg",640,850,true],"1536x1536":["https:\/\/simurgedebiyat.com\/wp-content\/uploads\/2025\/03\/WhatsApp-Image-2025-03-30-at-12.19.13-1156x1536.jpeg",1156,1536,true],"2048x2048":["https:\/\/simurgedebiyat.com\/wp-content\/uploads\/2025\/03\/WhatsApp-Image-2025-03-30-at-12.19.13.jpeg",1204,1600,false],"covernews-slider-full":["https:\/\/simurgedebiyat.com\/wp-content\/uploads\/2025\/03\/WhatsApp-Image-2025-03-30-at-12.19.13-1115x715.jpeg",1115,715,true],"covernews-slider-center":["https:\/\/simurgedebiyat.com\/wp-content\/uploads\/2025\/03\/WhatsApp-Image-2025-03-30-at-12.19.13-800x500.jpeg",800,500,true],"covernews-featured":["https:\/\/simurgedebiyat.com\/wp-content\/uploads\/2025\/03\/WhatsApp-Image-2025-03-30-at-12.19.13-1024x1361.jpeg",1024,1361,true],"covernews-medium":["https:\/\/simurgedebiyat.com\/wp-content\/uploads\/2025\/03\/WhatsApp-Image-2025-03-30-at-12.19.13-540x340.jpeg",540,340,true],"covernews-medium-square":["https:\/\/simurgedebiyat.com\/wp-content\/uploads\/2025\/03\/WhatsApp-Image-2025-03-30-at-12.19.13-400x250.jpeg",400,250,true],"sow-carousel-default":["https:\/\/simurgedebiyat.com\/wp-content\/uploads\/2025\/03\/WhatsApp-Image-2025-03-30-at-12.19.13-272x182.jpeg",272,182,true],"sow-blog-portfolio":["https:\/\/simurgedebiyat.com\/wp-content\/uploads\/2025\/03\/WhatsApp-Image-2025-03-30-at-12.19.13-375x375.jpeg",375,375,true],"sow-blog-grid":["https:\/\/simurgedebiyat.com\/wp-content\/uploads\/2025\/03\/WhatsApp-Image-2025-03-30-at-12.19.13-720x480.jpeg",720,480,true],"sow-blog-alternate":["https:\/\/simurgedebiyat.com\/wp-content\/uploads\/2025\/03\/WhatsApp-Image-2025-03-30-at-12.19.13-950x630.jpeg",950,630,true],"sow-recent-post":["https:\/\/simurgedebiyat.com\/wp-content\/uploads\/2025\/03\/WhatsApp-Image-2025-03-30-at-12.19.13-216x216.jpeg",216,216,true]},"uagb_author_info":{"display_name":"\u0130brahim Halil ER","author_link":"https:\/\/simurgedebiyat.com\/index.php\/author\/ibrahim-halil-er\/"},"uagb_comment_info":0,"uagb_excerpt":"      Yunus Emre’nin en ilgin\u00e7 ve anla\u015f\u0131lmas\u0131 en zor \u015fiiridir bu. Normalde herkesin...","authors":[{"term_id":93,"user_id":2,"is_guest":0,"slug":"ibrahim-halil-er","display_name":"\u0130brahim Halil ER","avatar_url":{"url":"https:\/\/simurgedebiyat.com\/wp-content\/uploads\/2025\/03\/indir.jpeg","url2x":"https:\/\/simurgedebiyat.com\/wp-content\/uploads\/2025\/03\/indir.jpeg"},"first_name":"","last_name":"","user_url":"","job_title":"","description":"Ara\u015ft\u0131rmac\u0131-yazar. 31 Aral\u0131k 1968 tarihinde Gaziantep\u2019in Nizip il\u00e7esinde do\u011fdu. Aslen Diyarbak\u0131rl\u0131 bir aileden olup, bu \u015fehrin ve \u00fclkenin me\u015fhur alimlerinden Muhammed Emin Er'in o\u011fludur.Babas\u0131n\u0131n yan\u0131nda dini ve Arabi ilimler okuyup ilmi ve ameli icaze ald\u0131. Gaziantep'te Aliye \u00d6mer Battal \u0130lkokulu (1981) ve Gaziantep \u0130mam Hatip Lisesi (1984)'ni, sonra Ankara Mimar Sinan Lisesini (1988) bitirdikten sonra Marmara \u00dcniversitesi Fen-Edebiyat Fak\u00fcltesi Tarih B\u00f6l\u00fcm\u00fc ve Medine \u0130slam \u00dcniversitesi Arap Dili B\u00f6l\u00fcm\u00fcnde y\u00fcksek \u00f6\u011frenim g\u00f6rd\u00fc. Ankara \u00dcniversitesi Sosyal Bilimler Enstit\u00fcs\u00fcnde \u0130slam Tarihi ve Sanatlar\u0131 b\u00f6l\u00fcm\u00fcnde\"\u0130slam Tarihi ve Sanatlar\u0131 \/ Emeviler D\u00f6neminde \u0130lim\" konulu teziyle master program\u0131n\u0131 tamamlad\u0131. Y\u00fcksek tahsilinin ard\u0131ndan \u00e7e\u015fitli okullarda \u00f6\u011fretmen ve idareci olarak g\u00f6rev yapt\u0131, \u00f6zel sekt\u00f6rde kendi i\u015fiyle me\u015fgul oldu.\r\n\r\n\u0130brahim Halil Er'in ilk yaz\u0131s\u0131 1986'da Edebiyat dergisinde yay\u0131mlanan bir kitap tan\u0131t\u0131m\u0131yd\u0131. Sonraki y\u0131llarda makaleleri; Milli Gazete, \u0130stiklal Gazetesi, Milat Gazetesi ile Anadolu Gen\u00e7lik, Gen\u00e7 \u0130stikbal, G\u00fclistan ve Milli \u015euur dergilerinde yer ald\u0131. Hedef Radyo ve Kanal 5 Televizyonunda Programlar yapt\u0131.\r\n\r\nT\u00fcrkiye Yazarlar Birli\u011fi Ankara \u015eubesi, \u00d6\u011f-Der, \u015euurlu \u00d6\u011fretmenler Derne\u011fi (Y\u00f6netim Kurulu), \u00d6z-Der, \u00d6zel \u00d6\u011fretim Derne\u011fi (Y\u00f6netim Kurulu), Tarih ve Strateji Derne\u011fi (Ba\u015fkan), Muhammed Emin Er \u0130lim K\u00fclt\u00fcr ve Yard\u0131mla\u015fma Derne\u011fi (Ba\u015fkan) \u00fcyesidir. Evli olup; Muhammed Emin ve Erkam Tuna adlar\u0131nda iki o\u011ful babas\u0131d\u0131r. Hayat\u0131n\u0131 ve \u00e7al\u0131\u015fmalar\u0131n\u0131 Ankara'da devam ettirmektedir.\r\n\r\n \r\n\r\nESERLER\u0130:\r\n\r\n \r\n\r\nCennet Do\u011fuda Bir Yerdedir (Ge\u00e7mi\u015ften G\u00fcn\u00fcm\u00fcze Ha\u00e7l\u0131 Seferleri) (2006), Siyasal \u0130slam D\u00fc\u015f\u00fcncesinin Do\u011fu\u015fu (2016), Peygamberimizin E\u011fitim Metodu (2011), \u00c7anakkaleye Can Verenler (2013), \u00dcmmetin Dirili\u015fi \u00c7anakkale (2014), Son Osmanl\u0131 Alimi (2014), Seyda Muhammed Emin Er Hoca ile S\u00f6yle\u015filer (2016), \u00d6yk\u00fclerle Osmanl\u0131 Padi\u015fahlar\u0131 1-2 (2015), Selahaddin Eyyubi (2017), Hz. Muhammed\u2019in Mektuplar\u0131 ve Diplomasi (2017), As\u0131m\u2019\u0131n Nesli (2017), \u0130stiklal Mar\u015f\u0131 ve Mehmet Akif (2015),\r\n\r\n \r\n\r\n\r\nKAYNAK\u00c7A: \u0130brahim Halil Er (Bilgi teyidi, 2014, 2017), \u0130hsan I\u015f\u0131k \/ Ge\u00e7mi\u015ften G\u00fcn\u00fcm\u00fcze Diyarbak\u0131rl\u0131 \u0130lim Adamlar\u0131 Yazarlar ve Sanat\u00e7\u0131lar (2014) - Resimli ve Metin \u00d6rnekli T\u00fcrkiye Edebiyat\u00e7\u0131lar ve K\u00fclt\u00fcr Adamlar\u0131 Ansiklopedisi (C. 12, 2018)."}],"_links":{"self":[{"href":"https:\/\/simurgedebiyat.com\/index.php\/wp-json\/wp\/v2\/posts\/1606","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/simurgedebiyat.com\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/simurgedebiyat.com\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/simurgedebiyat.com\/index.php\/wp-json\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/simurgedebiyat.com\/index.php\/wp-json\/wp\/v2\/comments?post=1606"}],"version-history":[{"count":4,"href":"https:\/\/simurgedebiyat.com\/index.php\/wp-json\/wp\/v2\/posts\/1606\/revisions"}],"predecessor-version":[{"id":1625,"href":"https:\/\/simurgedebiyat.com\/index.php\/wp-json\/wp\/v2\/posts\/1606\/revisions\/1625"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/simurgedebiyat.com\/index.php\/wp-json\/wp\/v2\/media\/1570"}],"wp:attachment":[{"href":"https:\/\/simurgedebiyat.com\/index.php\/wp-json\/wp\/v2\/media?parent=1606"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/simurgedebiyat.com\/index.php\/wp-json\/wp\/v2\/categories?post=1606"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/simurgedebiyat.com\/index.php\/wp-json\/wp\/v2\/tags?post=1606"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/simurgedebiyat.com\/index.php\/wp-json\/wp\/v2\/ppma_author?post=1606"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}