{"id":10523,"date":"2026-03-04T23:50:57","date_gmt":"2026-03-04T20:50:57","guid":{"rendered":"https:\/\/www.merceknet.com\/tr\/?p=10523"},"modified":"2026-03-04T23:50:57","modified_gmt":"2026-03-04T20:50:57","slug":"mubarek-ramazanin-15-gunu","status":"publish","type":"post","link":"https:\/\/www.merceknet.com\/tr\/2026\/03\/04\/mubarek-ramazanin-15-gunu\/","title":{"rendered":"M\u00fcbarek Ramazan\u2019\u0131n 15. G\u00fcn\u00fc"},"content":{"rendered":"

Ramazan-\u0131 \u015eerif\u2019in 15. g\u00fcn\u00fcne ula\u015fman\u0131n huzurunu ve bereketini ya\u015f\u0131yoruz. Rahmet, ma\u011ffiret ve dayan\u0131\u015fma ay\u0131 olan bu m\u00fcbarek zaman dilimi; g\u00f6n\u00fcllerimizi yumu\u015fatan, sofralar\u0131m\u0131z\u0131 bereketlendiren ve karde\u015flik ba\u011flar\u0131m\u0131z\u0131 g\u00fc\u00e7lendiren e\u015fsiz bir iklim sunuyor. Oru\u00e7la nefsi terbiye etti\u011fimiz, zek\u00e2t ve infakla payla\u015fman\u0131n anlam\u0131n\u0131 derinden hissetti\u011fimiz bu kutlu g\u00fcnlerde; birlik, merhamet ve kulluk bilincini yeniden ku\u015fan\u0131yoruz. Bug\u00fcn de ayet, hadis, dua, iftar bereketi ve g\u00f6n\u00fcl d\u00fcnyam\u0131za \u0131\u015f\u0131k tutan k\u0131ymetli hat\u0131rlatmalarla Ramazan\u2019\u0131n manevi atmosferini birlikte idrak ediyoruz.<\/span><\/p>\n

M\u00fcbarek Ramazan\u2019\u0131n 15. G\u00fcn\u00fc<\/strong><\/span><\/p>\n

Tarih:<\/strong> 15 Ramazan 1447 \/ 5 Mart 2026 Per\u015fembe<\/strong>. Konya i\u00e7in Diyanet verilerine g\u00f6re bug\u00fcn imsak 05.49<\/strong>, iftar (ak\u015fam) 18.54<\/strong>.<\/span><\/p>\n

G\u00fcn\u00fcn Ayeti<\/strong><\/span><\/p>\n

Rahman ve Rahim Olan Allah\u2019\u0131n ad\u0131yla:<\/span><\/p>\n

\u201cEy insanlar! Sizi bir tek nefisten yaratan ve ondan da e\u015fini yaratan; ikisinden bir\u00e7ok erkek ve kad\u0131n meydana getirip yayan Rabbinize kar\u015f\u0131 gelmekten sak\u0131n\u0131n. Kendisi ad\u0131na birbirinizden dilekte bulundu\u011funuz Allah\u2019a kar\u015f\u0131 gelmekten ve akrabal\u0131k ba\u011flar\u0131n\u0131 koparmaktan sak\u0131n\u0131n. \u015e\u00fcphesiz Allah \u00fczerinizde bir g\u00f6zetleyicidir.\u201d<\/span><\/p>\n

Nis\u00e2 Suresi, 1. Ayet<\/span><\/p>\n

G\u00fcn\u00fcn Hadisi<\/span><\/p>\n

Allah Res\u00fbl\u00fc Hz. Muhammed (S.A.V.) \u015f\u00f6yle buyurdu:<\/span><\/p>\n

\u201cKim k\u00f6t\u00fc ve \u00e7irkin bir i\u015f g\u00f6r\u00fcrse onu eliyle d\u00fczeltsin; e\u011fer buna g\u00fcc\u00fc yetmiyorsa diliyle d\u00fczeltsin; buna da g\u00fcc\u00fc yetmezse, kalben kar\u015f\u0131 koysun. Bu da iman\u0131n en zay\u0131f derecesidir.\u201d<\/span><\/p>\n

Kaynak: M\u00fcslim, \u00cem\u00e2n, 78; Eb\u00fb D\u00e2v\u00fbd, Sal\u00e2t, 248.<\/span><\/p>\n

G\u00fcn\u00fcn Duas\u0131<\/strong><\/span><\/p>\n

Allah\u2019\u0131m!<\/strong><\/span>
\nBu m\u00fcbarek Ramazan g\u00fcn\u00fcnde kalplerimizi ar\u0131nd\u0131r, niyetlerimizi g\u00fczelle\u015ftir, sofralar\u0131m\u0131za bereket, hanelerimize huzur, memleketimize birlik ve dirlik ihsan eyle.<\/span><\/p>\n

Bizi zek\u00e2t\u0131n, infak\u0131n, merhametin ve karde\u015fli\u011fin bilinciyle ya\u015fayan kullar\u0131ndan eyle.<\/span><\/p>\n

Allah\u2019\u0131m, bizi geni\u015f aff\u0131nla affeyle, fazl\u0131nla bize yumu\u015fak davran, hemen cez\u00e2land\u0131rma. Sen\u2019i hamdinle tesbih ederim Allah\u2019\u0131m. Sen\u2019i hakk\u0131yla sen\u00e2 edemem, Sen kendini nas\u0131l sen\u00e2 ettiysen \u00f6ylesin. Sana s\u0131\u011f\u0131nan az\u00eez ve g\u00e2lib olur, Sen\u2019in sen\u00e2n y\u00fccedir, Sen\u2019in ordun yenilmez, Sen\u2019in vaadinden d\u00f6n\u00fclmez ve Sen\u2019den ba\u015fka il\u00e2h yoktur.<\/p>\n

Allah\u2019\u0131m, faydas\u0131z ilimden, korku ve sayg\u0131 duymayan kalpten, doymayan nefisten ve kabul olmayan du\u00e2dan Sana s\u0131\u011f\u0131n\u0131r\u0131z.<\/p>\n

Allah\u2019\u0131m, biz kendi kendimize zulmettik, bizim b\u00fcy\u00fck ve k\u00fc\u00e7\u00fck g\u00fcnahlar\u0131m\u0131z\u0131 ma\u011ffiret eyle, onlar\u0131 Sen\u2019den ba\u015fka ma\u011ffiret edecek yoktur. Buyur, Sana itaat ederek ve Sen\u2019i r\u00e2z\u0131 etmek i\u00e7in ko\u015farak geldim Allah\u2019\u0131m, b\u00fct\u00fcn hay\u0131rlar Sen\u2019in elindedir. Sen\u2019den ma\u011ffiret diliyoruz Allah\u2019\u0131m ve Sana tevbe ediyoruz. \u0130ndirdi\u011fin kitaplara inand\u0131k ve tasdik ettik Allah\u2019\u0131m. G\u00f6nderdi\u011fin peygamberlere inand\u0131k ve tasdik ettik Allah\u2019\u0131m. Allah\u2019\u0131m, Sen\u2019in s\u0131rlar\u0131n\u0131 anlamay\u0131 nas\u00eeb eyle ve bize n\u00fbrlar\u0131n\u0131n elbiselerini giydir. Ey Nurlar\u0131n N\u00fbru, ey L\u00e2t\u00eef, ey Sett\u00e2r; Efendimiz, neb\u00eelerin kandili, evliy\u00e2n\u0131n n\u00fbr kayna\u011f\u0131 Muhammed\u2019e sal\u00e2t etmeni ve varl\u0131\u011f\u0131m\u0131z\u0131 irfan fele\u011fine y\u00fckseltmeni istiyoruz, y\u00e2 Allah, y\u00e2 N\u00fbr, y\u00e2 \u011eaf\u00fbr.<\/p>\n

ABDURRAHMAN b. AVF<\/strong><\/span><\/p>\n

\u0639\u0628\u062f \u0627\u0644\u0631\u062d\u0645\u0646 \u0628\u0646 \u0639\u0648\u0641<\/span><\/p>\n

Eb\u00fb Muhammed Abdurrahm\u00e2n b. Avf b. Abdiavf el-Kure\u015f\u00ee ez-Z\u00fchr\u00ee\u00a0(\u00f6. 32\/652)<\/span><\/p>\n

Hz. Peygamber\u2019e ilk iman eden ve cennetle m\u00fcjdelenen on sah\u00e2b\u00eeden biri.<\/span><\/p>\n

M\u00dcELL\u0130F:\u00a0AHMET \u00d6NKAL<\/strong><\/span><\/p>\n

Fil Vak\u2018as\u0131\u2019ndan (571) on y\u0131l kadar sonra Mekke\u2019de do\u011fdu. C\u00e2hiliye d\u00f6neminde Abd\u00fcamr veya Abd\u00fclk\u00e2\u2018be olan ad\u0131, m\u00fcsl\u00fcman olduktan sonra Hz. Peygamber taraf\u0131ndan Abdurrahman olarak de\u011fi\u015ftirildi. Gen\u00e7 ya\u015f\u0131ndan itibaren ticaretle u\u011fra\u015ft\u0131. C\u00e2hiliye devrinde de i\u00e7ki i\u00e7meyen ve g\u00fczel ahl\u00e2ka sahip biri olarak tan\u0131n\u0131rd\u0131. Hz. Eb\u00fb Bekir ile olan eski dostlu\u011fu, onun vas\u0131tas\u0131yla m\u00fcsl\u00fcman olmas\u0131n\u0131 sa\u011flad\u0131. \u0130lk sekiz m\u00fcsl\u00fcmandan biri olan Abdurrahman, Mekke m\u00fc\u015friklerinin bask\u0131 ve i\u015fkenceleri y\u00fcz\u00fcnden \u00f6nce Habe\u015fistan\u2019a, sonra da Medine\u2019ye hicret etti. Hz. Peygamber onunla ensardan Sa\u2018d b. Reb\u00ee\u2018 aras\u0131nda karde\u015flik ba\u011f\u0131 (mu\u00e2h\u00e2t) kurdu.<\/span><\/p>\n

Hz. Peygamber\u2019le birlikte b\u00fct\u00fcn sava\u015flara kat\u0131ld\u0131. Uhud\u2019da yirmiden fazla yara ald\u0131, hatta aya\u011f\u0131ndaki yaralar sebebiyle topal kald\u0131. 6 (628) y\u0131l\u0131nda D\u00fbmet\u00fclcendel \u00fczerine yap\u0131lan bir seferde, Hz. Peygamber onu seriyye kumandanl\u0131\u011f\u0131na getirdi ve ba\u015f\u0131na sar\u0131k ba\u011flad\u0131. Sava\u015f\u0131 kazan\u0131nca Peygamber\u2019in t\u00e2limat\u0131 \u00fczerine kabile reisinin k\u0131z\u0131 ile evlendi. Teb\u00fck Seferi s\u0131ras\u0131nda imaml\u0131k etti\u011fi bir namaza Hz. Peygamber de i\u015ftirak etti. B\u00f6ylece Eb\u00fb Bekir gibi o da Res\u00fblullah\u2019a imaml\u0131k yapm\u0131\u015f oldu. Vefat\u0131nda Hz. Peygamber\u2019i kabre indiren d\u00f6rt sah\u00e2b\u00eeden biri Abdurrahman idi.<\/span><\/p>\n

Hz. Eb\u00fb Bekir\u2019in halifeli\u011fi s\u0131ras\u0131nda ona m\u00fcste\u015farl\u0131k yapt\u0131. Nitekim Eb\u00fb Bekir, \u00f6l\u00fcm\u00fcnden \u00f6nceki hastal\u0131\u011f\u0131 s\u0131ras\u0131nda, \u00d6mer b. Hatt\u00e2b\u2019\u0131 yerine halife se\u00e7me d\u00fc\u015f\u00fcncesini ilk defa ona a\u00e7m\u0131\u015ft\u0131r. Abdurrahman b. Avf Hz. \u00d6mer\u2019in hil\u00e2fetinde de bu g\u00f6revine devam etti. Ash\u00e2b-\u0131 kir\u00e2m halifeye arzetmekten \u00e7ekindikleri meseleleri onun vas\u0131tas\u0131yla intikal ettirirlerdi. \u00d6mer\u2019e bu derece yak\u0131nl\u0131\u011f\u0131 sebebiyle zaman zaman geceleri Medine sokaklar\u0131nda onunla birlikte dola\u015farak asayi\u015fi kontrol ederlerdi. Bu d\u00f6nemde Abdurrahman, hac emirli\u011fi ve beyt\u00fclm\u00e2l muhaf\u0131zl\u0131\u011f\u0131 da yapt\u0131. Halife \u00d6mer, Mec\u00fbs\u00ee bir k\u00f6le taraf\u0131ndan han\u00e7erlenince Abdurrahman\u2019\u0131 imaml\u0131\u011fa ge\u00e7irdi ve kendisinden sonra i\u015f ba\u015f\u0131na gelecek halifeyi belirlemek \u00fczere tayin etti\u011fi alt\u0131 ki\u015filik \u015f\u00fbraya Abdurrahman\u2019\u0131 da dahil etti. Hz. Osman ve Ali\u2019den ba\u015fka kendisi de aday oldu\u011fu halde, adayl\u0131ktan \u00e7ekilerek halifeyi bizzat tayin etme yetkisini \u00fczerine ald\u0131. Daha sonra \u015f\u00fbra \u00fcyeleriyle ayr\u0131 ayr\u0131 g\u00f6r\u00fc\u015ft\u00fc\u011f\u00fc gibi, \u0130bn Kes\u00eer\u2019in belirtti\u011fine g\u00f6re, \u00fc\u00e7 g\u00fcn s\u00fcreyle, geceli g\u00fcnd\u00fczl\u00fc, ekseriya uykusunu terk ederek ordu kumandanlar\u0131yla, e\u015frafla, kad\u0131n erkek Medine halk\u0131yla ve d\u0131\u015far\u0131dan gelenlerle teker teker veya toplu halde, a\u00e7\u0131k veya gizlice g\u00f6r\u00fc\u015ferek bir \u00e7e\u015fit \u201ckamuoyu yoklamas\u0131\u201d yapt\u0131ktan sonra Osman b. Aff\u00e2n\u2019\u0131 halife il\u00e2n etti. Hz. Osman\u2019\u0131n halifeli\u011finde de m\u00fcste\u015farl\u0131k ve hac emirli\u011fi g\u00f6revlerine devam eden Abdurrahman, halifeye zaman zaman \u00e7e\u015fitli ikazlarda bulunmu\u015ftur.<\/span><\/p>\n

Abdurrahman b. Avf yetmi\u015f be\u015f ya\u015flar\u0131nda Medine\u2019de vefat etti; vasiyeti \u00fczerine cenaze namaz\u0131n\u0131 Hz. Osman k\u0131ld\u0131rd\u0131. Vefat yeriyle ilgili klasik kaynaklardaki bu bilgiler yan\u0131nda, Siirt Pervari y\u00f6resindeki halk, \u00f6teden beri onun mezar\u0131n\u0131n Pervari\u2019ye ba\u011fl\u0131 Yukar\u0131 Balc\u0131lar k\u00f6y\u00fcnde oldu\u011funa inanmaktad\u0131r. Yak\u0131n zamanlarda mermerle \u00e7evrilen mezar, b\u00f6lgenin \u00f6nemli ziyaret yerlerinden biridir. Bu inan\u0131\u015f,\u00a0a\u015fere-i m\u00fcbe\u015f\u015fereden olan Abdurrahman b. Avf\u2019a kar\u015f\u0131 y\u00f6re halk\u0131n\u0131n besledi\u011fi sevginin bir ni\u015f\u00e2nesi kabul edilmelidir.<\/span><\/p>\n

Abdurrahman b. Avf, hem C\u00e2hiliye d\u00f6neminde hem de \u0130sl\u00e2m devrinde ticaretle me\u015fgul olarak b\u00fcy\u00fck bir servet kazanm\u0131\u015f, servetini Allah yolunda harcamaktan \u00e7ekinmemi\u015ftir. Be\u015f y\u00fcz deve y\u00fck\u00fc tutan b\u00fcy\u00fck bir kervan\u0131 bir defada ba\u011f\u0131\u015flayacak, ayr\u0131ca bir g\u00fcnde otuz k\u00f6leyi \u00e2zat edecek derecede c\u00f6mertti.<\/span><\/p>\n

Hz. Peygamber\u2019den hadis rivayet etmekte son derece titiz davranm\u0131\u015f, bu sebeple de pek fazla hadis nakletmemi\u015ftir. Kaynaklarda ondan rivayet edilen altm\u0131\u015f be\u015f hadise rastlanmaktad\u0131r. Hz. Peygamber, Eb\u00fb Bekir, \u00d6mer ve Osman d\u00f6nemlerinde fetvaya ehil g\u00f6r\u00fclen ve say\u0131 bak\u0131m\u0131ndan, \u201corta derecede fetva veren sah\u00e2b\u00eeler\u201dden (mutavass\u0131t\u00fbn) say\u0131lan Abdurrahman b. Avf\u2019\u0131n fetvalar\u0131, k\u00fc\u00e7\u00fck bir ris\u00e2le olu\u015fturacak hacimdedir.<\/span><\/p>\n

SADREDD\u0130N KONEV\u00ce<\/strong><\/span><\/p>\n

\u0635\u062f\u0631 \u0627\u0644\u062f\u064a\u0646 \u0642\u0648\u0646\u064e\u0648\u0649<\/span><\/p>\n

Eb\u00fc\u2019l-Me\u00e2l\u00ee Sadr\u00fcdd\u00een Muhammed b. \u0130sh\u00e2k b. Muhammed b. Y\u00fbsuf Konev\u00ee\u00a0(\u00f6. 673\/1274)<\/span><\/p>\n

Vahdet-i v\u00fcc\u00fbd d\u00fc\u015f\u00fcncesinin Muhyiddin \u0130bn\u00fc\u2019l-Arab\u00ee\u2019den sonraki en \u00f6nemli temsilcisi.<\/span><\/p>\n

M\u00dcELL\u0130F:\u00a0EKREM DEM\u0130RL\u0130<\/strong><\/span><\/p>\n

Malatya\u2019da d\u00fcnyaya geldi. Yayg\u0131n g\u00f6r\u00fc\u015fe g\u00f6re do\u011fum tarihi 606 (1209) y\u0131l\u0131 civar\u0131d\u0131r. Babas\u0131 Mecd\u00fcddin \u0130shak \u00f6nemli bir mutasavv\u0131f ve \u00e2lim, ayn\u0131 zamanda Anadolu Sel\u00e7uklu Devleti\u2019nde \u00fcst d\u00fczey bir y\u00f6neticiydi. Kaynaklarda Mecd\u00fcddin\u2019in Sel\u00e7uklu saray\u0131 ile Abb\u00e2s\u00eeler aras\u0131nda el\u00e7ilik g\u00f6revlerinde bulundu\u011fu kaydedilmektedir. Mecd\u00fcddin, Sel\u00e7uklu saray\u0131nda \u015fehzadelere hocal\u0131k yapt\u0131\u011f\u0131ndan baz\u0131 rivayetlerde \u201csultan\u0131n \u015feyhi\u201d lakab\u0131yla an\u0131lm\u0131\u015ft\u0131r. Sadreddin\u2019in annesinin Sel\u00e7uklu saray\u0131na mensup oldu\u011fu nakledilir. Bu mensubiyetin mahiyeti hakk\u0131nda farkl\u0131 rivayetler vard\u0131r. Baz\u0131 menk\u0131belerde annesinin h\u00fck\u00fcmdar\u0131n k\u0131z karde\u015fi oldu\u011fu vurgulan\u0131r. Konev\u00ee i\u00e7in s\u00f6ylenen \u201csultan o\u011flu\u201d ifadesi b\u00f6yle menk\u0131belere dayan\u0131r. Baz\u0131 menk\u0131belerde ise sultan\u0131n \u00e2zatl\u0131 c\u00e2riyesi oldu\u011fu s\u00f6ylenir. Bu menk\u0131beler \u00f6zellikle Mevlev\u00ee kaynaklar\u0131nda zikredilen, Konev\u00ee\u2019nin z\u00e2hidli\u011fi \u00f6nemsemeyen \u201cm\u00fcl\u00fbk\u00e2ne\u201d ya\u015fant\u0131s\u0131 hakk\u0131ndaki rivayetlere kaynakl\u0131k etmi\u015f olmal\u0131d\u0131r.<\/span><\/p>\n

Konev\u00ee, ailesinin imk\u00e2nlar\u0131ndan yararlanarak d\u00f6nemin \u00f6nemli hocalar\u0131ndan ders ald\u0131, din\u00ee ve felsef\u00ee ilimler alan\u0131nda iyi bir \u00f6\u011frenim g\u00f6rd\u00fc. Babas\u0131n\u0131n ona b\u0131rakt\u0131\u011f\u0131 en \u00f6nemli miras \u00e2lim ve mutasavv\u0131flarla olan dostlu\u011fuydu. Bunlar\u0131n aras\u0131nda ba\u015fta gelen isim Muhyiddin \u0130bn\u00fc\u2019l-Arab\u00ee idi. \u0130bn\u00fc\u2019l-Arab\u00ee, Mekke\u2019de tan\u0131\u015ft\u0131\u011f\u0131 Mecd\u00fcddin \u0130shak\u2019\u0131n daveti \u00fczerine D\u0131ma\u015fk, Urfa ve Diyarbekir yoluyla Malatya\u2019ya gelmi\u015f, bir s\u00fcre onunla beraber kalm\u0131\u015ft\u0131. Bu d\u00f6nemden itibaren \u0130bn\u00fc\u2019l-Arab\u00ee ile Mecd\u00fcddin aras\u0131ndaki arkada\u015fl\u0131k g\u00fc\u00e7lenmi\u015f ve sa\u011flam bir dostlu\u011fa d\u00f6n\u00fc\u015fm\u00fc\u015ft\u00fc. Mecd\u00fcddin, menk\u0131belerde sultan\u0131n \u00e7ocuklar\u0131n\u0131n e\u011fitimi diye zikredilen bir g\u00f6revle Konya\u2019ya gitti\u011finde \u0130bn\u00fc\u2019l-Arab\u00ee de onunla birlikte veya bir m\u00fcddet sonra Konya\u2019ya gitmi\u015fti. Mecd\u00fcddin\u2019in ili\u015fkileri sayesinde \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin Sel\u00e7uklu saray\u0131 nezdinde y\u00fcksek itibar kazand\u0131\u011f\u0131 ve \u00f6nemli dostluklar kurdu\u011fu anla\u015f\u0131lmaktad\u0131r. Nitekim onun Sel\u00e7uklu sultanlar\u0131yla yak\u0131n ili\u015fki i\u00e7inde oldu\u011fu ve kendileriyle yaz\u0131\u015ft\u0131\u011f\u0131 bilinmektedir. Bu m\u00fcnasebetlerin Konev\u00ee\u2019nin hayat\u0131 ve fikr\u00ee geli\u015fimi \u00fczerinde \u00f6nemli etkileri olmu\u015ftur. Konev\u00ee\u2019nin daha sonra yerle\u015fece\u011fi Konya\u2019da \u00fcst d\u00fczey y\u00f6netici ve bilim adamlar\u0131yla ili\u015fkileri b\u00fcy\u00fck ihtimalle babas\u0131 ve \u0130bn\u00fc\u2019l-Arab\u00ee ile ba\u015flayan bu ili\u015fkilerin bir devam\u0131yd\u0131.<\/span><\/p>\n

Sadreddin Konev\u00ee dokuz on ya\u015flar\u0131nda iken babas\u0131n\u0131 kaybetti. Mecd\u00fcddin\u2019in vefat\u0131 \u00fczerine \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin onun dul e\u015fiyle evlendi\u011fi ve Konev\u00ee\u2019nin \u00fcvey babas\u0131 oldu\u011fu rivayet edilir (L\u00e2mi\u00ee, s. 632). Bu evlili\u011fin ger\u00e7ekle\u015fip ger\u00e7ekle\u015fmedi\u011fini belirlemek g\u00fc\u00e7t\u00fcr. Bununla birlikte \u0130bn\u00fc\u2019l-Arab\u00ee ile Konev\u00ee aras\u0131ndaki ili\u015fki \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin \u00f6l\u00fcm\u00fcne (638\/1240) kadar devam etti. Konev\u00ee, bu ili\u015fkinin bir \u015feyh-m\u00fcrid ili\u015fkisi gibi ba\u015flay\u0131p daha sonra entelekt\u00fcel bir arkada\u015fl\u0131\u011fa d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fcn\u00fc, \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin s\u00fcrekli yan\u0131nda bulundu\u011funu, \u00f6zel tasavvuf\u00ee tecr\u00fcbelerine ve bilgilerine ortak ve onun v\u00e2risi oldu\u011funu s\u00f6yler. Konev\u00ee\u2019nin \u00e7ocuklu\u011funda ve gen\u00e7lik d\u00f6neminde \u0130bn\u00fc\u2019l-Arab\u00ee\u2019yle birlikte \u00e7e\u015fitli b\u00f6lgeleri dola\u015ft\u0131\u011f\u0131 anla\u015f\u0131lmaktad\u0131r. Menk\u0131belerde hen\u00fcz k\u00fc\u00e7\u00fck ya\u015ftayken tahamm\u00fcl\u00fc g\u00fc\u00e7, a\u011f\u0131r riy\u00e2zetlere girdi\u011finden s\u00f6z edilmesi onun \u00e7ocuklu\u011fundan itibaren tasavvuf\u00ee hayat\u0131n i\u00e7inde bulundu\u011funu g\u00f6stermektedir. \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin \u00f6l\u00fcm\u00fcnden bir s\u00fcre sonra muhtemelen 1241 y\u0131l\u0131nda Konya\u2019ya giden Sadreddin hayat\u0131n\u0131n sonuna kadar burada ya\u015fad\u0131. Onun Konya\u2019ya geli\u015fi bir menk\u0131bede Konya e\u015fraf\u0131ndan birinin o\u011flunu tedavi etmesiyle irtibatland\u0131r\u0131l\u0131r. Konev\u00ee\u2019nin M\u0131s\u0131r, \u015eam, Hicaz gibi b\u00f6lgelere gitti\u011fi, oradaki \u00e2lim ve s\u00fbf\u00eelerle ili\u015fki kurdu\u011fu anla\u015f\u0131lmaktad\u0131r. C\u00e2m\u00ee\u00a0Nefe\u1e25\u00e2t\u00fc\u2019l-\u00fcns<\/em>\u2019te onun bir s\u00fcre M\u0131s\u0131r\u2019da ve Kud\u00fcs\u2019te bulundu\u011fundan, hacca gitti\u011finden ve bir m\u00fcddet orada kald\u0131\u011f\u0131ndan s\u00f6z eder. Kendisi de Mo\u011follar\u2019\u0131n Ba\u011fdat\u2019\u0131 istil\u00e2 etti\u011fi tarihte Mekke\u2019de oldu\u011funu belirtir (K\u0131rk Hadis \u015eerhi<\/em>, s. 56). Sadreddin Konya\u2019da vefat etti ve burada defnedildi.<\/span><\/p>\n

Konev\u00ee, \u0130bn\u00fc\u2019l-Arab\u00ee ve Mecd\u00fcddin \u0130shak\u2019\u0131n da arkada\u015f\u0131 olan Evhad\u00fcdd\u00een-i Kirm\u00e2n\u00ee ve Sa\u2018dedd\u00een-i Hamm\u00fbye ile yak\u0131nd\u0131 (L\u00e2mi\u00ee, s. 633). Menk\u0131belerde \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin Konev\u00ee\u2019yi Kirm\u00e2n\u00ee\u2019ye emanet etti\u011fi ve birlikte hacca gittikleri aktar\u0131l\u0131r. Konev\u00ee\u2019nin, Kirm\u00e2n\u00ee\u2019den ald\u0131\u011f\u0131 bir seccadenin \u201cteberr\u00fcken\u201d mezar\u0131na konulmas\u0131n\u0131 vasiyet etmesi ona olan ba\u011fl\u0131l\u0131\u011f\u0131n\u0131 g\u00f6stermektedir. Bir menk\u0131bede Konev\u00ee\u2019nin, \u201c\u0130ki \u00e2limden yararland\u0131m, biri Evhad\u00fcddin, di\u011feri \u0130bn\u00fc\u2019l-Arab\u00ee\u2019dir\u201d dedi\u011fi aktar\u0131l\u0131r. Her \u015feye ra\u011fmen Konev\u00ee\u2019nin hayat\u0131ndaki en \u00f6nemli isim \u0130bn\u00fc\u2019l-Arab\u00ee\u2019dir. Konev\u00ee kitaplar\u0131nda en \u00e7ok \u0130bn\u00fc\u2019l-Arab\u00ee\u2019den s\u00f6z etmi\u015f ve genellikle \u201c\u015feyh\u201d veya \u201cimam\u201d diyerek ba\u011fl\u0131l\u0131\u011f\u0131n\u0131 dile getirmi\u015ftir. Konev\u00ee \u00f6l\u00fcm\u00fcn\u00fcn ard\u0131ndan \u0130bn\u00fc\u2019l-Arab\u00ee ile \u201cv\u00e2k\u0131a\u201dlarda g\u00f6r\u00fc\u015ft\u00fc\u011f\u00fcnden s\u00f6z eder. Bu g\u00fc\u00e7l\u00fc ili\u015fkilere ra\u011fmen aralar\u0131nda baz\u0131 \u00fcsl\u00fbp ve yakla\u015f\u0131m farklar\u0131 bulundu\u011fu s\u00f6ylenebilir. \u0130bn\u00fc\u2019l-Arab\u00ee, Konev\u00ee kadar sistemli ve d\u00fczenli bir m\u00fcellif say\u0131lmaz. Onun muhataplar\u0131 Konev\u00ee\u2019ye g\u00f6re daha geni\u015f bir kitledir ve temsil etti\u011fi ilim adam\u0131 tipi de Konev\u00ee\u2019ye g\u00f6re geleneksel anlam\u0131yla \u00e2lim tipidir. Tasavvufun \u00e7ok \u00f6zel bir alan\u0131nda eser veren Konev\u00ee\u2019nin \u00fcsl\u00fbbu olabildi\u011fince felsef\u00eedir. \u0130bn\u00fc\u2019l-Arab\u00ee ile Konev\u00ee aras\u0131ndaki \u00fcsl\u00fbp ve yakla\u015f\u0131m fark\u0131 tasavvuf gelene\u011finde her iki d\u00fc\u015f\u00fcn\u00fcr\u00fc tan\u0131mlamak i\u00e7in kullan\u0131lan, \u201c\u0130bn\u00fc\u2019l-Arab\u00ee s\u00fbf\u00ee hak\u00eem, Konev\u00ee ise hak\u00eem s\u00fbf\u00eedir\u201d s\u00f6z\u00fcnde ifadesini bulur. Konev\u00ee\u2019nin Mevl\u00e2n\u00e2 Cel\u00e2ledd\u00een-i R\u00fbm\u00ee ile olan yak\u0131n dostlu\u011fu da bilinir. Mevlev\u00ee kaynaklar\u0131nda yer alan ve Mevlev\u00ee bak\u0131\u015f a\u00e7\u0131s\u0131n\u0131n etkilerini ta\u015f\u0131yan menk\u0131belerin \u00f6nemli bir k\u0131sm\u0131, tasavvuf muhitlerinde anlat\u0131lan baz\u0131 hadiselerin Mevl\u00e2n\u00e2 ve Konev\u00ee ile ili\u015fkilendirilmesiyle kurgulanm\u0131\u015f g\u00f6r\u00fcn\u00fcr. Anadolu\u2019da geli\u015fen iki b\u00fcy\u00fck tasavvuf\u00ee d\u00fc\u015f\u00fcnce ekol\u00fcn\u00fc temsil edecek olan Ekber\u00ee-Konev\u00ee gelene\u011fiyle Mevlev\u00eelik aras\u0131ndaki baz\u0131 farklar\u0131 vurgulayan bu menk\u0131belerde Mevl\u00e2n\u00e2 geleneksel anlam\u0131yla bir mutasavv\u0131f, Konev\u00ee tasavvuf kitaplar\u0131nda tan\u0131mlanan ehl-i z\u00e2hir olarak tasvir edilmektedir. Ayn\u0131 zamanda Konev\u00ee \u00fcst d\u00fczey kesimlerle irtibat\u0131 olan bir ki\u015fidir ve bunun bir t\u00fcr b\u00f6b\u00fcrlenme anlam\u0131na geldi\u011fi ima edilir. Mevl\u00e2n\u00e2 ise s\u0131radan insanlarla se\u00e7kin insanlar\u0131 etraf\u0131nda toplam\u0131\u015f bir s\u00fbf\u00eedir. Bunun kan\u0131tlar\u0131ndan biri, Mevl\u00e2n\u00e2\u2019n\u0131n \u00e7evresindeki insanlar\u0131n toplumun b\u00fct\u00fcn kesimlerinden gelen kimselerden olu\u015fmas\u0131d\u0131r. \u00d6te yandan Mevl\u00e2n\u00e2\u2019n\u0131n cenaze namaz\u0131n\u0131 Konev\u00ee\u2019nin k\u0131ld\u0131rmas\u0131n\u0131 vasiyet etmesi iki d\u00fc\u015f\u00fcn\u00fcr\u00fcn arkada\u015fl\u0131\u011f\u0131n\u0131n ba\u015fka bir kan\u0131t\u0131 olarak zikredilir.<\/span><\/p>\n

D\u00fc\u015f\u00fcnceleri.<\/strong>\u00a0Sadreddin Konev\u00ee, \u0130bn\u00fc\u2019l-Arab\u00ee ile birlikte tasavvufu yeni bir d\u00f6neme ve a\u015famaya ta\u015f\u0131yan bir s\u00fbf\u00eedir. Bu yeni d\u00f6neme kel\u00e2m tarihiyle ili\u015fkilendirilerek m\u00fcteahhir\u00een s\u00fbf\u00eeler devri veya tasavvufun i\u00e7 geli\u015fim s\u00fcreci dikkate al\u0131narak olgunluk d\u00f6nemi denilebilir. \u0130bn\u00fc\u2019l-Arab\u00ee ve Konev\u00ee daha \u00e7ok olgunluk d\u00f6nemi nitelemesini kabul eder g\u00f6r\u00fcnmektedir. Eb\u00fb Nasr es-Serr\u00e2c, Abd\u00fclker\u00eem el-Ku\u015feyr\u00ee, Muhammed b. \u0130br\u00e2him el-Kel\u00e2b\u00e2z\u00ee gibi s\u00fbf\u00eelerin eserlerinde g\u00f6r\u00fclen tasavvuf \u201cb\u00e2t\u0131n\u00ee f\u0131k\u0131h\u201dt\u0131. Bu s\u00fbf\u00eeler tasavvufu S\u00fcnn\u00eeli\u011fin itikad\u00ee ve amel\u00ee ilkeleriyle uyumlu bi\u00e7imde yorumlam\u0131\u015ft\u0131r. Serr\u00e2c hadis, tefsir, kel\u00e2m ve f\u0131k\u0131h gibi ilim dallar\u0131n\u0131n kar\u015f\u0131s\u0131nda tasavvufun m\u00e2nev\u00ee ve kalp alan\u0131yla ilgili bir ilim oldu\u011funu s\u00f6ylemi\u015f, Ku\u015feyr\u00ee ayn\u0131 yoldan giderek s\u00fbf\u00eelerin kavram \u00fcretme haklar\u0131ndan s\u00f6z etmi\u015f ve tasavvufu bir ilim \u015feklinde g\u00f6rmek gerekti\u011fini belirtmi\u015f, Kel\u00e2b\u00e2z\u00ee de Ehl-i s\u00fcnnet inanc\u0131yla s\u00fbf\u00eelerin inan\u00e7lar\u0131 aras\u0131nda uyum bulundu\u011funu kan\u0131tlamaya \u00e7al\u0131\u015fm\u0131\u015ft\u0131r. \u0130bn\u00fc\u2019l-Arab\u00ee ve Konev\u00ee d\u00f6neminde tasavvuf, hadis ve f\u0131k\u0131h gibi din\u00ee ilimlere g\u00f6re de\u011fil ba\u015fta felsefe olmak \u00fczere \u0130sl\u00e2m d\u00fc\u015f\u00fcncesinin teorik ilimlerine g\u00f6re ele al\u0131nm\u0131\u015ft\u0131r. Konev\u00ee tasavvufu \u201cilm-i il\u00e2h\u00ee\u201d (metafizik) olarak tan\u0131mlar (Tasavvuf Metafizi\u011fi<\/em>, s. 9). Ona g\u00f6re felsef\u00ee ilimlerde metafizik di\u011fer tikel ilimlerle nas\u0131l bir ili\u015fki i\u00e7indeyse s\u00fbf\u00eelerin bilgi alanlar\u0131na ad\u0131n\u0131 veren ilm-i il\u00e2h\u00ee de ayn\u0131 i\u015fleve sahiptir. B\u00f6ylece yeni bir tasavvuf anlay\u0131\u015f\u0131 geli\u015ftiren Konev\u00ee bu y\u00f6n\u00fcyle \u0130sl\u00e2m d\u00fc\u015f\u00fcncesinde Kind\u00ee, F\u00e2r\u00e2b\u00ee ve \u0130bn S\u00een\u00e2 ile olu\u015fan, ancak Gazz\u00e2l\u00ee ile belli bir \u00f6l\u00e7\u00fcde zay\u0131flayan metafizik tasavvurunu tasavvuf\u00ee tecr\u00fcbe ekseninde yeni bir \u015fekilde yorumlayan, di\u011fer bir ifadeyle \u0130bn S\u00een\u00e2\u2019n\u0131n metafizik bilginin imk\u00e2n\u0131 iddias\u0131n\u0131 Gazz\u00e2l\u00ee ve di\u011fer yazarlar\u0131n ele\u015ftirel yakla\u015f\u0131m\u0131na ra\u011fmen yeniden ele alan bir d\u00fc\u015f\u00fcn\u00fcrd\u00fcr.<\/span><\/p>\n

\u0130limlerin S\u0131n\u0131fland\u0131r\u0131lmas\u0131.<\/strong>\u00a0Sadreddin Konev\u00ee, temel eseri\u00a0Mift\u00e2\u1e25u\u2019l-\u0121ayb<\/em>\u2019da ilimlerin s\u0131n\u0131fland\u0131r\u0131lmas\u0131na dair kitaplarda dile getirilen hususlar\u0131 oldu\u011fu gibi benimser. Bunlar\u0131n ba\u015f\u0131nda ilmin ne anlama geldi\u011fi, bir ilimde konu, mesele ve ilkelerin niteli\u011fi ve ilimler aras\u0131 ili\u015fkiler gelir. Buradan hareketle \u00f6nce metafizi\u011fin bir ilim olmas\u0131 \u00fczerinde durur. Metafizik bir ilim ise onun \u00f6ncelikle herkes taraf\u0131ndan kabul edilmi\u015f, tart\u0131\u015fmaya a\u00e7\u0131k olmayan bir konusu olmal\u0131d\u0131r. Konev\u00ee\u2019ye g\u00f6re metafizi\u011fin konusu Tanr\u0131\u2019n\u0131n varl\u0131\u011f\u0131d\u0131r. Bu mesele onun \u0130bn S\u00een\u00e2\u2019n\u0131n metafizik anlay\u0131\u015f\u0131ndan ayr\u0131ld\u0131\u011f\u0131 hususlardan biridir. Metafizi\u011fin konusunun varl\u0131k olmak bak\u0131m\u0131ndan varl\u0131k oldu\u011funu s\u00f6yleyen \u0130bn S\u00een\u00e2 (Kit\u00e2b\u00fc\u2019\u015f-\u015eif\u00e2: Metafizik<\/em>, s. 10) bu g\u00f6r\u00fc\u015f\u00fcn\u00fc zihnin hi\u00e7bir \u015fekilde ink\u00e2r edemeyece\u011fi en niha\u00ee ger\u00e7ekli\u011fin varl\u0131k olmas\u0131na dayand\u0131rm\u0131\u015ft\u0131. Ona g\u00f6re Tanr\u0131\u2019n\u0131n varl\u0131\u011f\u0131 herkes taraf\u0131ndan kabul edilmi\u015f de\u011fildir, bu sebeple de metafizi\u011fin konusu say\u0131lamaz. Tanr\u0131\u2019n\u0131n varl\u0131\u011f\u0131 metafizi\u011fin kan\u0131tlamak istedi\u011fi bir mesele say\u0131labilir. Konev\u00ee ise Tanr\u0131\u2019n\u0131n varl\u0131\u011f\u0131n\u0131n metafizi\u011fin konusu olmas\u0131 gerekti\u011fini belirtir. Bunun sebepleri \u00fczerinde fazla bir a\u00e7\u0131klama yapmasa bile, \u201cVarl\u0131k olmak bak\u0131m\u0131ndan varl\u0131k hakt\u0131r\u201d \u015feklindeki c\u00fcmlesiyle meseleyi ba\u015fka bir boyuta ta\u015f\u0131r. Tanr\u0131\u2019n\u0131n varl\u0131\u011f\u0131n\u0131n metafizi\u011fin konusu say\u0131lmas\u0131 Konev\u00ee\u2019ye bu ilmi farkl\u0131 isimlerle adland\u0131rma imk\u00e2n\u0131 verir. Bu sayede o metafizik i\u00e7in \u201cilm-i il\u00e2h\u00ee, m\u00e2rifetullah, ilm-i tahk\u012bk\u201d gibi tabirler kullan\u0131r. \u0130lm-i tahk\u012bk \u00f6zellikle kesin bilgiye ula\u015ft\u0131ran y\u00f6nteme g\u00f6nderme yapan bir nitelemedir. Ayn\u0131 k\u00f6kten gelen muhakkik ise onun \u0130bn\u00fc\u2019l-Arab\u00ee ve kendisi gibi s\u00fbf\u00eelerin yan\u0131 s\u0131ra ger\u00e7ek kel\u00e2m ve felsefe bilginleri i\u00e7in kulland\u0131\u011f\u0131 bir isimdir. Bu yakla\u015f\u0131m Konev\u00ee\u2019nin ilimler aras\u0131 ili\u015fkiler konusundaki olumlu tavr\u0131n\u0131n bir sonucudur. Konev\u00ee metafizi\u011fin konusunu Tanr\u0131\u2019n\u0131n varl\u0131\u011f\u0131 olarak belirledikten sonra onun mesele ve ilkelerini ele al\u0131r. Ona g\u00f6re metafizi\u011fin meselesi Tanr\u0131-\u00e2lem irtibat\u0131n\u0131 a\u00e7\u0131klamakt\u0131r. Tanr\u0131-\u00e2lem irtibat\u0131, ba\u015fta\u00a0Mift\u00e2\u1e25u\u2019l-\u0121ayb<\/em>\u00a0olmak \u00fczere Konev\u00ee\u2019nin kitaplar\u0131nda b\u00fct\u00fcn d\u00fc\u015f\u00fcncelerin ili\u015fkili oldu\u011fu en \u00f6nemli meseledir. \u0130l\u00e2h\u00ee isimler metafizik yapmay\u0131 m\u00fcmk\u00fcn k\u0131lan ara\u00e7lar ve ilkelerdir. Bu sebeple il\u00e2h\u00ee isimler yeni d\u00f6nem tasavvufunun en \u00f6nemli ara\u015ft\u0131rma alan\u0131 olmu\u015ftur. Konev\u00ee metafizi\u011fin konu, mesele ve ilkelerini belirlemesinin ard\u0131ndan onun ilimlerle ili\u015fkisini ve g\u00f6revini ele al\u0131r. B\u00fct\u00fcn ilimlerin en \u015fereflisi ve en \u00fcst\u00fcn\u00fc olan metafizik \u00f6ncelikle sahih ilhamla b\u00e2t\u0131l ilham, ilham ve ke\u015fif t\u00fcrleri gibi hususlar\u0131 do\u011fru de\u011ferlendirmeye imk\u00e2n verir. Bu metafizi\u011fin \u00fcst ve d\u00fczenleyici bir ilim olmas\u0131yla ilgilidir. Konev\u00ee\u2019nin metafizi\u011fe y\u00fckledi\u011fi bu g\u00f6rev ve anlam \u0130bn S\u00een\u00e2\u2019n\u0131n metafizi\u011fin g\u00f6revleriyle ilgili g\u00f6r\u00fc\u015f\u00fcn\u00fcn bir yans\u0131mas\u0131ndan ibarettir. Ona g\u00f6re metafizik b\u00fct\u00fcn tasavvuf\u00ee bilgileri, ke\u015fifleri, ilhamlar\u0131 ve m\u00fc\u015fahedeleri de\u011ferlendiren, onlar\u0131 tashih eden ilim oldu\u011fu gibi metafizik yapan muhakkik de b\u00fct\u00fcn s\u00fbf\u00eeleri ve onlar\u0131n bilgilerini de\u011ferlendirebilecek konumdad\u0131r.<\/span><\/p>\n

Bilgi G\u00f6r\u00fc\u015f\u00fc.<\/strong>\u00a0Ku\u015feyr\u00ee, Serr\u00e2c ve Kel\u00e2b\u00e2z\u00ee gibi s\u00fbf\u00eeler tasavvuf\u00ee y\u00f6ntemin ve bu y\u00f6ntem sayesinde ortaya \u00e7\u0131kan bilgilerin me\u015fruiyet sorununu f\u0131k\u0131h-kel\u00e2m ilim gelene\u011finin kavramlar\u0131 ve anlay\u0131\u015f\u0131yla ele alm\u0131\u015flard\u0131. Konev\u00ee ise daha kapsaml\u0131 bi\u00e7imde tasavvuf\u00ee y\u00f6ntem diye isimlendirdi\u011fi \u015feyi ak\u0131lc\u0131 y\u00f6nteme kar\u015f\u0131 hakikate ula\u015ft\u0131ran bir yol olarak savunur (F\u00e2tiha Suresi Tefsiri<\/em>, s. 52). Onun bu yakla\u015f\u0131m\u0131 tasavvuf tarihinin geli\u015fim s\u00fcrecindeki en \u00f6nemli a\u015famalardan biridir. Konev\u00ee\u2019ye g\u00f6re insan\u0131 ger\u00e7e\u011fe ula\u015ft\u0131ran iki y\u00f6ntem vard\u0131r. Birincisi delilden hareketle ger\u00e7e\u011fe ula\u015fmay\u0131 ama\u00e7layan y\u00f6ntemdir. Konev\u00ee\u2019nin istidl\u00e2l y\u00f6ntemi dedi\u011fi bu y\u00f6ntem, \u00f6ncelikle filozof ve kel\u00e2mc\u0131lar taraf\u0131ndan kullan\u0131lmakla birlikte s\u00fbf\u00eeler de belirli konularda onu kullanabilirler. Nitekim bizzat kendisi bir\u00e7ok vesileyle bu y\u00f6nteme ba\u015fvurur. \u0130kinci y\u00f6ntem kalbin ar\u0131nd\u0131r\u0131lmas\u0131, ahl\u00e2k\u0131n yetkinle\u015ftirilmesi, iyi huylar kazan\u0131lmas\u0131, riy\u00e2zet ve m\u00fcc\u00e2hedelerle ger\u00e7e\u011fe ula\u015fmay\u0131 hedefleyen tasavvuf\u00ee y\u00f6ntemdir. Konev\u00ee bu y\u00f6ntemin insan\u0131 hakikate nas\u0131l ula\u015ft\u0131rd\u0131\u011f\u0131 hususunda ayr\u0131nt\u0131l\u0131 a\u00e7\u0131klamalar yapar. Tasavvuf\u00ee y\u00f6ntemin savunulmas\u0131 ve imk\u00e2nlar\u0131n\u0131n a\u00e7\u0131klanmas\u0131 onun en \u00f6nemli meselelerinden biridir. Konev\u00ee bu husustaki d\u00fc\u015f\u00fcncelerini iki bak\u0131mdan ele al\u0131r. Birincisi ilk y\u00f6ntemin ele\u015ftirilmesidir. Bu ele\u015ftiriler, a\u011f\u0131rl\u0131kl\u0131 olarak metafizik bahislerde akl\u0131n kullan\u0131m\u0131 ve akl\u0131n sonu\u00e7ta tenzih esasl\u0131 bir Tanr\u0131 tasavvurunu ortaya koymas\u0131yla ilgilidir. Konev\u00ee\u2019nin bu ele\u015ftirileri Gazz\u00e2l\u00ee\u2019nin ele\u015ftirilerini hat\u0131rlat\u0131r (Keklik, s. 6-7). Ancak vard\u0131\u011f\u0131 sonu\u00e7lar ve \u00f6zellikle metafizik bilginin imk\u00e2n\u0131 konusundaki teorisiyle Gazz\u00e2l\u00ee\u2019den ayr\u0131l\u0131r. Konev\u00ee\u2019ye g\u00f6re akl\u0131n bilgiye ula\u015ft\u0131ran g\u00fcc\u00fc k\u0131yas y\u00f6nteminden gelir. Ancak bu y\u00f6ntem \u00f6zellikle metafizik bahislerde ve Tanr\u0131 hakk\u0131ndaki bilgi konusunda zorunlu olarak ba\u015far\u0131s\u0131z kal\u0131r. Akl\u0131n ba\u015far\u0131s\u0131z kald\u0131\u011f\u0131 bu meselede tasavvuf\u00ee y\u00f6ntem devreye girer ve insan\u0131 salt hakikate ula\u015ft\u0131rma i\u015flevini \u00fcstlenir. Tasavvuf\u00ee y\u00f6ntemi vahyin bir par\u00e7as\u0131 \u015feklinde g\u00f6ren Konev\u00ee bunu savunurken ayn\u0131 zamanda vahyi, n\u00fcb\u00fcvveti ve Tanr\u0131\u2019n\u0131n kendini insanlara tan\u0131tmas\u0131n\u0131 savunur. Metafizik alanda tasavvuf\u00ee y\u00f6ntem bir peygamberin ve vahyin rehberli\u011finde ba\u015far\u0131 kaydedebilir.<\/span><\/p>\n

Tanr\u0131 Anlay\u0131\u015f\u0131.<\/strong>\u00a0Konev\u00ee\u2019nin Tanr\u0131 anlay\u0131\u015f\u0131 onun d\u00fc\u015f\u00fcncesinin en \u00f6nemli k\u0131sm\u0131n\u0131 te\u015fkil eder. Metafizi\u011fi ilm-i il\u00e2h\u00ee veya m\u00e2rifetullah kar\u015f\u0131l\u0131\u011f\u0131 olarak kullanmas\u0131 bunu g\u00f6sterir. Tanr\u0131\u2019n\u0131n mutlak varl\u0131k oldu\u011funu belirtmesi (Tasavvuf Metafizi\u011fi<\/em>, s. 21) Konev\u00ee\u2019nin Tanr\u0131 tasavvurunun en \u00f6nemli y\u00f6n\u00fcd\u00fcr. Tanr\u0131\u2019n\u0131n mutlak varl\u0131k olmas\u0131 O\u2019nun ayn\u0131 zamanda zorunlu varl\u0131k olmas\u0131 demektir. Buradan hareketle Konev\u00ee, varl\u0131\u011f\u0131n ikinci y\u00f6n\u00fcn\u00fc temsil eden m\u00fcmk\u00fcn ve imk\u00e2n alan\u0131na ge\u00e7erek Tanr\u0131-\u00e2lem ili\u015fkisini ele al\u0131r. Tanr\u0131 m\u00fcmk\u00fcnlerin varl\u0131k sebebidir. Konev\u00ee bu g\u00f6r\u00fc\u015flerini a\u00e7\u0131klarken \u0130sl\u00e2m filozoflar\u0131n\u0131n ve kel\u00e2mc\u0131lar\u0131n kulland\u0131\u011f\u0131 terminolojiyi kullan\u0131r ve onlar\u0131n terimlerini baz\u0131 alanlarda yeniden yorumlar. Bu y\u00f6n\u00fcyle v\u00fcc\u00fbb, imk\u00e2n, sud\u00fbr, yaratma, illiyyet, sebep, \u015fart, vesilecilik gibi Tanr\u0131-\u00e2lem ili\u015fkisini a\u00e7\u0131klamada kullan\u0131lan kavramlar yakla\u015f\u0131k olarak di\u011fer ilimlerde tan\u0131mland\u0131\u011f\u0131 \u015fekliyle Konev\u00ee\u2019nin metinlerinde yer al\u0131r. Ona g\u00f6re Tanr\u0131\u2019n\u0131n \u00e2lemi yaratmas\u0131 belirli bir sebebe dayan\u0131r. Bu sebep, daha \u00f6nce \u0130bn\u00fc\u2019l-Arab\u00ee taraf\u0131ndan ayr\u0131nt\u0131l\u0131 bi\u00e7imde a\u00e7\u0131klanm\u0131\u015f olan Tanr\u0131\u2019n\u0131n bilinme arzusudur. Bu arzu ger\u00e7ekte il\u00e2h\u00ee isimlerin ve niteliklerin kemallerini g\u00f6rme talebidir. \u00c7\u00fcnk\u00fc Tanr\u0131\u2019da iki t\u00fcr kemal vard\u0131r. Birincisi z\u00e2t\u0131ndan kaynaklanan kemaldir. Bu kemal Tanr\u0131\u2019n\u0131n a\u015fk\u0131n ve m\u00fcteal y\u00f6n\u00fcd\u00fcr ve bu y\u00f6n\u00fcyle Tanr\u0131 herhangi bir \u015fekilde \u00e2lemle ilgili de\u011fildir (Vahdet-i V\u00fcc\u00fbd ve Esaslar\u0131<\/em>, s. 9). \u0130kinci t\u00fcr kemal il\u00e2h\u00ee isim ve niteliklerin kemalidir. Bu kemalin gere\u011fi \u00e2lemin yarat\u0131lmas\u0131d\u0131r.<\/span><\/p>\n

Konev\u00ee, Tanr\u0131\u2019n\u0131n \u00e2lemi yaratmas\u0131n\u0131 bir sud\u00fbr \u015feklinde d\u00fc\u015f\u00fcn\u00fcr ve bu durumda \u0130bn S\u00een\u00e2\u2019n\u0131n yarat\u0131l\u0131\u015f g\u00f6r\u00fc\u015f\u00fcne yakla\u015f\u0131r. Konev\u00ee\u2019ye g\u00f6re hangi kavramlar kullan\u0131l\u0131rsa kullan\u0131ls\u0131n bir yarat\u0131l\u0131\u015f teorisinin en \u00f6nemli yan\u0131 onun yaratanla yarat\u0131lan aras\u0131ndaki ili\u015fkiyi tesis edebilmesidir. Ona g\u00f6re yaratma sonu\u00e7ta bir benzerlik meydana getirir. Bir \u015feyden kendine tamamen z\u0131t bir \u015fey meydana gelemeyece\u011fi gibi yarat\u0131l\u0131\u015f s\u00fcrecinde bir \u015feyin kendini yinelemesi de s\u00f6z konusu de\u011fildir. \u015eu halde yarat\u0131lan \u015fey bir a\u00e7\u0131dan kayna\u011f\u0131ndan farkl\u0131la\u015f\u0131rken bir a\u00e7\u0131dan ona benzer (Tasavvuf Metafizi\u011fi<\/em>, s. 14). Bu farkl\u0131l\u0131k Konev\u00ee\u2019ye g\u00f6re itibar\u00eedir ve yaratma ancak b\u00f6yle bir itibar\u00ee durumla a\u00e7\u0131klanabilir. Bu durumda Konev\u00ee i\u00e7in en \u00f6nemli mesele yarat\u0131lan \u015feyle yaratan aras\u0131ndaki benzerli\u011fin s\u00fcrd\u00fcr\u00fclmesidir. Bu nokta onun varl\u0131k ve bilgi aras\u0131nda kurdu\u011fu ili\u015fkiyi anlamak i\u00e7in merkez\u00ee \u00f6neme sahiptir. Konev\u00ee\u2019ye g\u00f6re bir \u015feyin varl\u0131\u011f\u0131 ve var olma tarz\u0131 ile onun bilgi imk\u00e2nlar\u0131 ayn\u0131d\u0131r. Di\u011fer bir ifadeyle varl\u0131k ve bilgi bir \u015feyin iki farkl\u0131 y\u00f6n\u00fcd\u00fcr.<\/span><\/p>\n

Sadreddin Konev\u00ee sud\u00fbr d\u00fc\u015f\u00fcncesinin \u00f6z\u00fcn\u00fc te\u015fkil eden nedenselli\u011fe ele\u015ftiriler y\u00f6neltir ve bu hususta ba\u015fka konularda ele\u015ftirdi\u011fi kel\u00e2mc\u0131lara yakla\u015f\u0131r (Sadreddin Konev\u00ee ve Nasireddin T\u00fbs\u00ee Aras\u0131nda Yaz\u0131\u015fmalar<\/em>, s. 71). Ona g\u00f6re sud\u00fbr sisteminin bir t\u00fcr nedensellik ta\u015f\u0131d\u0131\u011f\u0131 kesindir. Ancak bu nedenselli\u011fi zorunlu ve Tanr\u0131 ile \u00e2lem aras\u0131ndaki tek ili\u015fki bi\u00e7imi ve y\u00f6n\u00fc saymak yanl\u0131\u015ft\u0131r. Tanr\u0131 bu nedenselli\u011fi a\u015farak bir \u015fey yaratabilece\u011fi gibi bunun sonucunda yarat\u0131lan \u015fey hakk\u0131nda nedensellik zincirini a\u015f\u0131p bilgi edinmek m\u00fcmk\u00fcnd\u00fcr. Bu yakla\u015f\u0131m sud\u00fbr teorisinin en \u00f6nemli y\u00f6n\u00fcn\u00fcn k\u0131r\u0131lmas\u0131 ve a\u015f\u0131lmas\u0131 demektir. B\u00f6ylece Konev\u00ee\u2019nin varl\u0131k g\u00f6r\u00fc\u015f\u00fc iki ana ekol\u00fcn etkilerini ta\u015f\u0131m\u0131\u015ft\u0131r. Birincisi teorinin sistematik ve formel k\u0131sm\u0131nda ortaya \u00e7\u0131kan felsefe etkisidir. Konev\u00ee burada filozoflar\u0131n sud\u00fbr teorilerini geni\u015f bi\u00e7imde kullan\u0131r. Bu ba\u011flamda sud\u00fbr, ak\u0131llar, ilk ak\u0131l, ar\u015f, k\u00fcrs\u00fc, felekler, nefis gibi terimler Konev\u00ee\u2019nin kitaplar\u0131nda s\u0131k\u00e7a ge\u00e7er. Bu genel benzerliklere ra\u011fmen sud\u00fbr d\u00fc\u015f\u00fcncesinin \u00f6z\u00fcn\u00fc te\u015fkil eden nedensellik ba\u011f\u0131n\u0131 zorunlu bir ili\u015fki saymay\u0131 reddederek vesilecili\u011fe ge\u00e7er. Konev\u00ee bu defa filozoflardan ayr\u0131l\u0131r ve kel\u00e2mc\u0131larla benzer g\u00f6r\u00fc\u015fleri dile getirir. Onun varl\u0131k g\u00f6r\u00fc\u015f\u00fc, sistematik ve formel yap\u0131s\u0131 bak\u0131m\u0131ndan sud\u00fbr teorisi iken sistemin i\u00e7i kel\u00e2mc\u0131lar\u0131n cevher-araz teorisiyle i\u015flenmi\u015ftir.<\/span><\/p>\n

Varl\u0131klar belirli bir silsile sonucu \u201cbir\u201dden \u00e7\u0131karlar (Tasavvuf Metafizi\u011fi<\/em>, s. 23). Varl\u0131klar\u0131n birden \u00e7\u0131karak var olduklar\u0131 mertebeye kadar ula\u015ft\u0131klar\u0131 yol \u201cn\u00fcz\u00fbl\u201d diye isimlendirilir. N\u00fcz\u00fbl ger\u00e7ekte kel\u00e2mc\u0131lar\u0131n yaratma dedikleri \u015feydir. Konev\u00ee bu anlamda yaratma, icat, ibd\u00e2\u2018 gibi terimleri kulland\u0131\u011f\u0131 gibi sud\u00fbr, ism\u00e2r, int\u00e2c gibi felsef\u00ee y\u00f6n\u00fc \u00f6ne \u00e7\u0131kan terimler ya da zuh\u00fbr, tecell\u00ee gibi tasavvuf\u00ee y\u00f6n\u00fc \u00f6ne \u00e7\u0131kan terimleri kullan\u0131r. Konev\u00ee\u2019nin sud\u00fbr teorisinin nedenselli\u011fini vesilecili\u011fe \u00e7evirdi\u011fi yer onun dinamik Tanr\u0131 tasavvurunun dile getirildi\u011fi yerdir. Bu nedenselli\u011fin a\u015f\u0131lmas\u0131 Tanr\u0131 ile \u00e2lem aras\u0131ndaki ili\u015fkinin s\u00fcreklili\u011fi demektir. Di\u011fer bir ifadeyle b\u00f6yle zorunlu bir nedensellik olmad\u0131\u011f\u0131 i\u00e7in Tanr\u0131 \u00e2lemi her an ve do\u011frudan yarat\u0131r. Burada ortaya \u00e7\u0131kan kavram, \u0130bn\u00fc\u2019l-Arab\u00ee taraf\u0131ndan daha ayr\u0131nt\u0131l\u0131 bi\u00e7imde i\u015flenmi\u015f olan \u201ctecd\u00eed-i halk\u201d tabiridir. Tecd\u00eed-i halk Tanr\u0131\u2019n\u0131n \u00e2lemi bir defada de\u011fil s\u00fcrekli ve her an yeniden yaratmas\u0131d\u0131r. Bu durumda \u00e2lem Tanr\u0131\u2019n\u0131n kar\u015f\u0131s\u0131nda iki anda b\u00e2ki kalmayan arazlar\u0131n toplam\u0131 olarak kal\u0131r. Bu yakla\u015f\u0131m Konev\u00ee\u2019ye iki \u015feyi a\u00e7\u0131klama imk\u00e2n\u0131 verir. Birincisi Tanr\u0131\u2019n\u0131n her an e\u015fyay\u0131 yaratmas\u0131, ikincisi, birinci yakla\u015f\u0131m\u0131n zorunlu bir sonucu olarak Tanr\u0131\u2019n\u0131n her an e\u015fya ile birlikte olmas\u0131d\u0131r. Bu d\u00fc\u015f\u00fcnce, Konev\u00ee\u2019den \u00f6nce kel\u00e2mc\u0131lar\u0131n filozoflara y\u00f6neltti\u011fi \u00f6nemli ele\u015ftirilerden olan Tanr\u0131\u2019n\u0131n tikellerle ili\u015fkisi sorununun yeniden yorumlanmas\u0131d\u0131r. Tanr\u0131, \u00e2lem ve i\u00e7indekilerle t\u00fcmel bir \u015fekilde ili\u015fki kurdu\u011fu gibi (sud\u00fbr silsilesi) her bir \u015feyle tikel ve \u00f6zel bir ili\u015fki i\u00e7indedir. Konev\u00ee bunu varl\u0131\u011f\u0131n daireselli\u011fi olarak a\u00e7\u0131klar. Ona g\u00f6re din\u00ee hayat b\u00f6yle bir Tanr\u0131 tasavvuruna dayan\u0131r. Konev\u00ee\u2019nin Tanr\u0131-\u00e2lem ili\u015fkisinde ula\u015ft\u0131\u011f\u0131 ikinci sonu\u00e7, onun genel varl\u0131k teorisini betimleyebilecek en \u00f6nemli kavram olarak Tanr\u0131\u2019n\u0131n e\u015fya ile beraberli\u011fini vurgular. \u00c2lemle olan bu beraberlik \u00e2leme varl\u0131k vermektir.<\/span><\/p>\n

\u0130nsan ve Nefis G\u00f6r\u00fc\u015f\u00fc.<\/strong>\u00a0Konev\u00ee\u2019nin varl\u0131k g\u00f6r\u00fc\u015f\u00fcndeki en \u00f6nemli unsurlardan biri sud\u00fbr teorisinden hareketle geli\u015ftirdi\u011fi nefis teorisidir. Konev\u00ee nefsin bilinmesinin Tanr\u0131\u2019n\u0131n bilinmesinin arac\u0131 ve yolu oldu\u011funu d\u00fc\u015f\u00fcnm\u00fc\u015ft\u00fcr. Ancak buradaki esas mesele nefsin mahiyetini tesbittir. Konev\u00ee bu konudaki g\u00f6r\u00fc\u015flerini \u0130bn S\u00een\u00e2 yorumcusu Nas\u00eer\u00fcdd\u00een-i T\u00fbs\u00ee ile mektupla\u015fmalar\u0131nda dile getirmi\u015f, \u0130bn S\u00een\u00e2\u2019n\u0131n nefis teorisi \u00fczerinde birtak\u0131m de\u011ferlendirmeler yapm\u0131\u015ft\u0131r (Sadreddin Konev\u00ee ve Nasireddin T\u00fbs\u00ee Aras\u0131nda Yaz\u0131\u015fmalar<\/em>, s. 78). Tasavvufun b\u00fct\u00fcn d\u00f6nemlerde felsefeye en yak\u0131n oldu\u011fu konu nefis ve buna dayanan ahl\u00e2k teorisidir. Bu husus Konev\u00ee\u2019nin nefis tasavvurunda daha a\u00e7\u0131k bi\u00e7imde g\u00f6r\u00fcl\u00fcr. Ona g\u00f6re nefis insan\u0131n hakikatine g\u00f6nderme yapan bir isimdir. Bu bak\u0131mdan onu insan\u0131n hakikati veya ruhu yahut ba\u015fka \u015fekilde adland\u0131rmak m\u00fcmk\u00fcnd\u00fcr. \u0130nsan\u0131n hakikati Tanr\u0131\u2019n\u0131n bilgisinde ezel\u00ee bir hakikat ve s\u00fbret olarak bulundu\u011fu halidir. Bu bulunma d\u0131\u015fta var olma bi\u00e7imlerinden kendini ay\u0131rt etmek i\u00e7in s\u00fcb\u00fbt terimiyle anlat\u0131l\u0131r. \u0130l\u00e2h\u00ee ilimde mevcut olan \u015feye ise ayn ya da hakikat denilir. Konev\u00ee\u2019ye g\u00f6re bu ayn mahiyet ya da m\u00e2l\u00fbm-m\u00e2d\u00fbm diye isimlendirilen \u015feyle benzerlik ta\u015f\u0131r (Tasavvuf Metafizi\u011fi<\/em>, s. 23). Bu durumda il\u00e2h\u00ee ilimde sabit hakikat ya da sabit ayn nefsin hakikati olmaktad\u0131r. Ayn\u0131 \u015fey insan\u0131n d\u0131\u015f\u0131ndaki varl\u0131klar i\u00e7in de ge\u00e7erlidir. Bir \u015feyin hakikatinden s\u00f6z etmek o \u015feyin Tanr\u0131\u2019n\u0131n bilgisinde bulunu\u015fundan s\u00f6z etmek iken bir \u015feyin hakikatini bilmek Tanr\u0131\u2019n\u0131n bilgisindeki haliyle onu bilmek demektir. Konev\u00ee, buradan hareketle e\u015fyan\u0131n hakikatlerini \u00f6\u011frenme g\u00f6revi y\u00fckledi\u011fi metafizi\u011fi ilm-i hak\u0101ik diye adland\u0131r\u0131r. \u0130nsan \u00f6nce Tanr\u0131\u2019n\u0131n bilgisinde bir ayn olarak bulunmu\u015ftur. Bunu Konev\u00ee s\u00fcb\u00fbt \u015feyli\u011fi olarak isimlendirir (\u0130l\u00e2h\u00ee Nefhalar<\/em>, s. 24). Bu y\u00f6n\u00fcyle insan\u0131n hakikati gayr-i mec\u2018\u00fbld\u00fcr, yani yarat\u0131lm\u0131\u015f de\u011fildir. Ard\u0131ndan sud\u00fbr sistemindeki ak\u0131llar ve felekler \u00fczerinden bir yolculukla \u015feh\u00e2det \u00e2leminde ortaya \u00e7\u0131kar. Bu s\u00fcre\u00e7te m\u00fccerret bir haldeki nefis, u\u011frad\u0131\u011f\u0131 \u00e2lemlerden ve feleklerden kazand\u0131\u011f\u0131 \u00f6zelliklerle kes\u00e2fet kazanarak \u015feh\u00e2det mertebesine kadar iner. \u0130nsan\u0131n hakikate ula\u015fmas\u0131 da kazand\u0131\u011f\u0131 \u00f6zelliklerden soyutlanarak nefsin indi\u011fi bu yolun \u00e7\u0131k\u0131lmas\u0131yla ger\u00e7ekle\u015fir. Bu s\u00fcre\u00e7 ur\u00fbc diye adland\u0131r\u0131l\u0131r. \u0130bn\u00fc\u2019l-Arab\u00ee bu s\u00fcreci tahlil mi\u2018rac\u0131 \u015feklinde isimlendirir ki bu Konev\u00ee\u2019nin d\u00fc\u015f\u00fcncesini de anlatan bir terimle\u015ftirmedir. Konev\u00ee tasavvufun kulland\u0131\u011f\u0131 nefsi ar\u0131nd\u0131rma ile ilgili b\u00fct\u00fcn y\u00f6ntemleri, bu yo\u011funla\u015fma ve kirlenmeyi ortadan kald\u0131rarak nefsi ar\u0131nd\u0131rmay\u0131 ve soyutlamay\u0131 hedefler. B\u00f6ylece Konev\u00ee nefis teorisiyle ger\u00e7ekte bilgi g\u00f6r\u00fc\u015f\u00fcn\u00fc temellendirir.<\/span><\/p>\n

Sadreddin Konev\u00ee\u2019nin d\u00fc\u015f\u00fcncesindeki merkez\u00ee kavram varl\u0131k, dolay\u0131s\u0131yla Tanr\u0131\u2019d\u0131r. Buradan zorunlu olarak ula\u015ft\u0131\u011f\u0131 ikinci kavram insand\u0131r. Bunlardan hangisi \u00f6ncelenirse \u00f6ncelensin zorunlu bi\u00e7imde di\u011ferine ula\u015f\u0131l\u0131r. \u00c7\u00fcnk\u00fc insan olmadan varl\u0131\u011f\u0131n anlam\u0131 olmayaca\u011f\u0131 gibi varl\u0131ktan ve Tanr\u0131\u2019dan s\u00f6z etmek zorunlu olarak insandan s\u00f6z etmek demektir. Konev\u00ee\u2019nin d\u00fc\u015f\u00fcnce d\u00fcnyas\u0131 tam anlam\u0131yla bir insan ve Tanr\u0131-varl\u0131k tasavvuruna dayan\u0131r. \u0130nsan bu \u00e2lemde her \u015feyin esas\u0131d\u0131r. Bu durum insan\u0131n, \u00f6zellikle de b\u00fct\u00fcn d\u00f6nemlerde ins\u00e2n-\u0131 k\u00e2milin yeg\u00e2ne \u00f6rne\u011fi say\u0131lan Hz. Muhammed\u2019e duyulan sayg\u0131 ve onun dindarl\u0131\u011f\u0131n temelini olu\u015fturmas\u0131nda kendini g\u00f6sterir. Konev\u00ee\u2019de Hz. Peygamber, salt bir ahl\u00e2k modeli veya bir Tanr\u0131 el\u00e7isi de\u011fil bunun yan\u0131 s\u0131ra ontolojik bir ilke ve prensibe d\u00f6n\u00fc\u015fm\u00fc\u015f, onun zaman \u00fcst\u00fc ki\u015fili\u011fi ve hakikati, varl\u0131\u011f\u0131n gayesi olu\u015fu Konev\u00ee sonras\u0131nda s\u00fbf\u00eelerin temel konusu haline gelmi\u015ftir. Konev\u00ee\u2019ye g\u00f6re Hz. Peygamber \u00e2lemin hem varl\u0131k hem bek\u0101 sebebidir.<\/span><\/p>\n

Konev\u00ee varl\u0131k ve rahmet aras\u0131ndaki bir ayniyeti esas alarak \u00e2lemde k\u00f6t\u00fcl\u00fc\u011f\u00fc reddeder. Bu mesele daha \u00f6nce \u0130bn S\u00een\u00e2 taraf\u0131ndan dile getirilmi\u015fti. Bunun do\u011fal bir yans\u0131mas\u0131 \u00e2lemde var olan her \u015feyin Tanr\u0131\u2019n\u0131n bir in\u00e2yeti ve lutfuyla var olmas\u0131d\u0131r. B\u00f6ylece \u00e2leme ve var olu\u015fa kar\u015f\u0131 iyimser bak\u0131\u015f, Konev\u00ee\u2019nin geleneksel tasavvufun \u00f6nemli konular\u0131ndan z\u00fchde bak\u0131\u015f\u0131ndan do\u011faya, \u00e2leme ve en geni\u015f anlam\u0131yla maddeye y\u00f6nelik iyimser bak\u0131\u015f\u0131nda kendini g\u00f6sterir. Bu iyimserlik, s\u00fbf\u00eelerin d\u00fcnyadan ka\u00e7ma ve maddenin k\u00f6t\u00fcl\u00fc\u011f\u00fc \u00fczerinde odakla\u015fan \u00e7e\u015fitli gnostik ak\u0131mlardan ayr\u0131\u015ft\u0131\u011f\u0131 en \u00f6nemli noktalardan biridir ve bu d\u00fc\u015f\u00fcncenin kuramc\u0131lar\u0131n\u0131n ba\u015f\u0131nda Konev\u00ee gelir.<\/span><\/p>\n

Etkileri.<\/strong>\u00a0Konev\u00ee, \u0130sl\u00e2m d\u00fc\u015f\u00fcncesinde \u00f6nemli etkileri olan bir s\u00fbf\u00ee d\u00fc\u015f\u00fcn\u00fcrd\u00fcr. Bu etkinin en \u00f6nemli g\u00f6stergesi yeni d\u00f6nemde tasavvufun \u0130bn\u00fc\u2019l-Arab\u00ee\u2019yle birlikte Konev\u00ee\u2019nin eser ve d\u00fc\u015f\u00fcncelerinin etraf\u0131nda \u015fekillenmi\u015f olmas\u0131d\u0131r. \u0130bn\u00fc\u2019l-Arab\u00ee sonras\u0131 tasavvufu a\u011f\u0131rl\u0131kl\u0131 olarak bir \u015ferh d\u00f6nemidir ve bu d\u00f6nemin bir \u015ferh d\u00f6nemi olmas\u0131 Konev\u00ee taraf\u0131ndan \u00f6ng\u00f6r\u00fclm\u00fc\u015ft\u00fcr. Bu \u00f6ng\u00f6r\u00fc onun tarih analiziyle ortaya \u00e7\u0131kar. Konev\u00ee\u2019nin bu husustaki g\u00f6r\u00fc\u015fleri \u0130bn\u00fc\u2019l-Arab\u00ee taraf\u0131ndan daha ayr\u0131nt\u0131l\u0131 bi\u00e7imde dile getirilmi\u015fti. \u0130bn\u00fc\u2019l-Arab\u00ee\u2019ye g\u00f6re bu d\u00f6nem m\u00e2rifetin tek\u00e2m\u00fcl a\u015famas\u0131na kar\u015f\u0131l\u0131k gelir. Tek\u00e2m\u00fcl devrinden sonra belli bir gerilemenin olmas\u0131 beklenir. Nitekim Konev\u00ee de b\u00f6yle d\u00fc\u015f\u00fcn\u00fcr ve gelecek hakk\u0131nda bir karamsarl\u0131k ta\u015f\u0131r. Bu g\u00f6r\u00fc\u015flerinin bir k\u0131sm\u0131\u00a0Va\u1e63iyyetn\u00e2me<\/em>\u2019sinde ge\u00e7er, bir k\u0131sm\u0131\u00a0F\u00e2tiha Suresi Tefsiri<\/em>\u2019nde ve\u00a0el-F\u00fck\u00fbk<\/em>\u2019te zikredilir. Bu karamsarl\u0131\u011f\u0131n sebepleri aras\u0131nda Konev\u00ee\u2019nin tan\u0131k oldu\u011fu Mo\u011fol istil\u00e2s\u0131 say\u0131labilir. Buna \u0130sl\u00e2m d\u00fcnyas\u0131nda ya\u015fanan ba\u015fka sorunlar da eklenebilir. Ancak b\u00fct\u00fcn bunlar meselenin bir y\u00f6n\u00fcn\u00fc a\u00e7\u0131klayabilir. Esas sorun \u0130bn\u00fc\u2019l-Arab\u00ee ve Konev\u00ee\u2019nin d\u00f6nemlerini yerle\u015ftirdikleri tarihsel ba\u011flamd\u0131r. Gerek \u0130bn\u00fc\u2019l-Arab\u00ee gerekse Konev\u00ee kendi devirlerini m\u00e2rifetlerin zirveye ula\u015ft\u0131\u011f\u0131 bir d\u00f6nem olarak g\u00f6rm\u00fc\u015f ve bunu k\u0131yamet vaktinin yakla\u015fmas\u0131yla ili\u015fkilendirmi\u015ftir. \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin hatm-i vel\u00e2yet g\u00f6r\u00fc\u015f\u00fc hatm-i n\u00fcb\u00fcvvet g\u00f6r\u00fc\u015f\u00fcyle ili\u015fkilendirilerek bu yakla\u015f\u0131m\u0131n tarihsel bir anlam ta\u015f\u0131d\u0131\u011f\u0131 da s\u00f6ylenebilir. \u015eu halde \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin ve Konev\u00ee\u2019nin teorisinde kemale ula\u015fma fikri zorunlu olarak sona yakla\u015fma d\u00fc\u015f\u00fcncesiyle al\u00e2kal\u0131d\u0131r.<\/span><\/p>\n

Nazar\u00ee tasavvufun tarihinde hi\u00e7bir mutasavv\u0131f Konev\u00ee kadar etkili olmam\u0131\u015ft\u0131r. Bunun tek istisnas\u0131n\u0131n \u0130bn\u00fc\u2019l-Arab\u00ee oldu\u011fu s\u00f6ylenebilir. Ancak \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin anla\u015f\u0131lmas\u0131nda Konev\u00ee\u2019nin yorumlar\u0131n\u0131n rol\u00fc dikkate al\u0131nd\u0131\u011f\u0131nda onun etkisinin Konev\u00ee vas\u0131tas\u0131yla ger\u00e7ekle\u015fti\u011fi ortaya \u00e7\u0131kar. Konev\u00ee\u2019nin \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin g\u00f6r\u00fc\u015flerinin anla\u015f\u0131lmas\u0131ndaki etkisi Abdurrahman-\u0131 C\u00e2m\u00ee taraf\u0131ndan \u015f\u00f6yle dile getirilir: \u201c\u015eeyh Sadreddin, Hz. \u015eeyh\u2019in sohbet ve hizmetinde terbiye g\u00f6rd\u00fc. \u015eeyhin vahdet-i v\u00fcc\u00fbda dair g\u00f6r\u00fc\u015f ve s\u00f6zlerini iyice anlad\u0131, akla ve \u015feriata uygun gelecek tarzda yorumlad\u0131. Onun bu konudaki ara\u015ft\u0131rma ve yorumlar\u0131n\u0131 g\u00f6rmeksizin vahdet-i v\u00fcc\u00fbd meselesini gere\u011fi gibi anlamak m\u00fcmk\u00fcn de\u011fildir\u201d (L\u00e2mi\u00ee, s. 633). Konev\u00ee\u2019nin etkisi, \u00f6ncellikle nazar\u00ee tasavvufa \u00f6zg\u00fc bir yaz\u0131 dilinin ve \u00fcsl\u00fbbunun geli\u015fiminde kendini g\u00f6sterir. Ba\u015fta ilk\u00a0Fu\u1e63\u00fb\u1e63\u00fc\u2019l-\u1e25ikem<\/em>\u00a0\u015f\u00e2rihi M\u00fceyyid\u00fcddin Cend\u00ee; \u0130bn\u00fc\u2019l-F\u00e2r\u0131z \u015f\u00e2rihi Sa\u00eed\u00fcddin el-Ferg\u0101n\u00ee; \u0130bn\u00fc\u2019l-Arab\u00ee ve \u0130bn\u00fc\u2019l-F\u00e2r\u0131z \u015f\u00e2rihi D\u00e2v\u00fbd-i Kayser\u00ee, Abd\u00fcrrezz\u00e2k el-K\u00e2\u015f\u00e2n\u00ee; Sadreddin Konev\u00ee \u015f\u00e2rihi Molla Fen\u00e2r\u00ee, Kutb\u00fcddin \u0130znik\u00ee, Kutb\u00fcddinz\u00e2de \u0130znik\u00ee, Ahmed-i \u0130l\u00e2h\u00ee, Abdullah-\u0131 \u0130l\u00e2h\u00ee, Bedreddin Sim\u00e2v\u00ee, Atpazar\u00ee Osman Fazl\u0131, Abdullah Bosnev\u00ee, \u0130sm\u00e2il Hakk\u0131 Bursev\u00ee gibi bir\u00e7ok s\u00fbf\u00eenin eserlerindeki \u00fcsl\u00fbp ve yakla\u015f\u0131m tarz\u0131 b\u00fcy\u00fck \u00f6l\u00e7\u00fcde Konev\u00ee\u2019ye dayan\u0131r. Bu d\u00f6nemde varl\u0131k ve buna ba\u011fl\u0131 sorunlar tasavvuf kitaplar\u0131nda \u00f6nemli \u00f6l\u00e7\u00fcde yer tutmu\u015f, klasik tasavvuf kitaplar\u0131nda ele al\u0131nmayan pek \u00e7ok mesele tasavvufla ilgili say\u0131lm\u0131\u015f, eski kitaplardaki pek \u00e7ok konu ya \u00f6nemini kaybetmi\u015f veya b\u00fct\u00fcn\u00fcyle g\u00f6z ard\u0131 edilmi\u015ftir. B\u00f6ylece felsef\u00ee bir \u00fcsl\u00fbp ta\u015f\u0131yan ve nazar\u00ee tasavvuf diye isimlendirilen bir tasavvuf anlay\u0131\u015f\u0131 ortaya \u00e7\u0131km\u0131\u015ft\u0131r. Konev\u00ee\u2019nin bu alandaki tesiri, geni\u015f talebe halkas\u0131n\u0131n olu\u015fturdu\u011fu gelenek ve eserleri \u00fczerinde yaz\u0131lan \u015ferhler vas\u0131tas\u0131yla ger\u00e7ekle\u015fmi\u015ftir. Konev\u00ee, baz\u0131 talebelerini ba\u015fta \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin\u00a0Fu\u1e63\u00fb\u1e63\u00fc\u2019l-\u1e25ikem<\/em>\u2019i ve \u0130bn\u00fc\u2019l-F\u00e2r\u0131z\u2019\u0131n \u015fiirleri olmak \u00fczere \u00e7e\u015fitli tasavvuf kitaplar\u0131n\u0131 yorumlamaya y\u00f6nlendirmi\u015ftir. Ferg\u0101n\u00ee\u2019nin \u0130bn\u00fc\u2019l-F\u00e2r\u0131z\u2019\u0131n bir kasidesi \u00fczerinde yazd\u0131\u011f\u0131 \u015ferhin \u0130bn\u00fc\u2019l-F\u00e2r\u0131z\u2019\u0131 anlamada \u00f6nemli etkisi olmu\u015ftur. Ancak bundan daha \u00f6nemlisi \u0130bn\u00fc\u2019l-Arab\u00ee yorumlar\u0131nda Sadreddin Konev\u00ee\u2019nin dolayl\u0131 veya do\u011frudan tesiridir. Konev\u00ee\u2019nin\u00a0el-F\u00fck\u00fbk<\/em>\u2019\u00fc ve bizzat Konev\u00ee\u2019nin y\u00f6nlendirmesiyle yaz\u0131lan ilk b\u00fcy\u00fck\u00a0Fu\u1e63\u00fb\u1e63<\/em>\u00a0\u015ferhi olan Cend\u00ee \u015ferhi \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin anla\u015f\u0131lmas\u0131nda b\u00fcy\u00fck etki sahibi olmu\u015ftur.<\/span><\/p>\n

Konev\u00ee\u2019nin tasavvuf anlay\u0131\u015f\u0131 \u00e7eli\u015fkilerden ar\u0131nm\u0131\u015f homojen bir yap\u0131n\u0131n ortaya \u00e7\u0131kmas\u0131 \u00fczerinde odakla\u015fm\u0131\u015ft\u0131r. Onun tasavvuf tarihine en \u00f6nemli etkilerinden biri bu nokta say\u0131labilir. Bu yakla\u015f\u0131m ayn\u0131 zamanda metafizik tasavvurun sonucudur. B\u00f6yle bir tasavvura dayanan bir ilmin zorunlu olarak bireysel farkl\u0131l\u0131klardan uzak, \u00e7eli\u015fkisiz bir yap\u0131 arzetmesi gerekir. Konev\u00ee bunu savunmu\u015f ve kendisinden \u00f6nceki tasavvuf d\u00fc\u015f\u00fcncesini bu do\u011frultuda yorumlam\u0131\u015ft\u0131r. Bu bak\u0131mdan Konev\u00ee\u2019nin tasavvuf\u00ee eserlerden aktard\u0131\u011f\u0131 c\u00fcmleleri yorumlad\u0131\u011f\u0131 ba\u011flam, onun bu \u00e7eli\u015fkisiz ve homojen tasavvuf anlay\u0131\u015f\u0131n\u0131 ortaya koymas\u0131 bak\u0131m\u0131ndan son derece \u00f6nemlidir. Bu anlay\u0131\u015f\u0131n temel sonucu ise g\u00fc\u00e7l\u00fc bir doktrinin ortaya \u00e7\u0131kmas\u0131yd\u0131. \u00c7\u00fcnk\u00fc d\u00f6nem, mek\u00e2n ve kabiliyet farklar\u0131n\u0131 g\u00f6z ard\u0131 ederek b\u00fct\u00fcn s\u00fbf\u00eelerin ortak oldu\u011fu bir tasavvuf anlay\u0131\u015f\u0131 tasavvuf\u00ee y\u00f6ntemin do\u011frulu\u011funun en g\u00fc\u00e7l\u00fc kan\u0131t\u0131yd\u0131. Bunu sa\u011flad\u0131ktan sonra Konev\u00ee, felsefe ve kel\u00e2mdan tevar\u00fcs etti\u011fi birtak\u0131m d\u00fc\u015f\u00fcnce ve kavramlarla kendi d\u00fc\u015f\u00fcncesini daha tutarl\u0131 hale getirmeye \u00e7al\u0131\u015fm\u0131\u015f, b\u00f6ylece yeni d\u00f6nem tasavvufu sistematik ve nazar\u00ee bir boyut kazanm\u0131\u015ft\u0131r. Bu yakla\u015f\u0131m ayn\u0131 zamanda tasavvufa \u201ctedris edilebilir\u201d bir h\u00fcviyet kazand\u0131rm\u0131\u015ft\u0131r ve \u015ferh d\u00f6nemi de bu kapsamda anlaml\u0131 hale gelmi\u015ftir.<\/span><\/p>\n

Eserleri.<\/strong>\u00a01.\u00a0Mift\u00e2\u1e25u\u2019l-\u0121ayb\u00a0ve\u2019l-cem\u02bf ve taf\u1e63\u00eel\u00fch\u00fb<\/em>. Konev\u00ee\u2019nin temel kitab\u0131 olup\u00a0Fu\u1e63\u00fb\u1e63\u00fc\u2019l-\u1e25ikem<\/em>\u00a0ile birlikte yeni d\u00f6nem tasavvufunun etraf\u0131nda \u015fekillendi\u011fi ana metindir. \u00dczerine bir\u00e7ok \u015ferh yaz\u0131lm\u0131\u015f, Muhammed H\u00e2cev\u00ee taraf\u0131ndan Molla Fen\u00e2r\u00ee\u2019nin \u015ferhiyle birlikte tahkikli olarak yay\u0131mlanm\u0131\u015f (Tahran 1374 h\u015f.), Ekrem Demirli taraf\u0131ndan\u00a0Tasavvuf Metafizi\u011fi<\/em>\u00a0ad\u0131yla terc\u00fcme edilmi\u015ftir (\u0130stanbul 2002).<\/span><\/p>\n

    \n
  1. \u0130\u02bfc\u00e2z\u00fc\u2019l-bey\u00e2n f\u00ee te\u02bev\u00eeli \u00fcmmi\u2019l-\u1e32ur\u02be\u00e2n<\/em>. F\u00e2tiha s\u00fbresinin geni\u015f bir tefsiri olan eser, di\u011fer kitaplar\u0131nda ortaya koydu\u011fu b\u00fct\u00fcn g\u00f6r\u00fc\u015fleri i\u00e7ermesi bak\u0131m\u0131ndan Sadreddin Konev\u00ee\u2019nin eserleri i\u00e7in bir \u201cm\u0131sdak\u201d say\u0131labilir. Kitab\u0131n hacimli giri\u015finde Konev\u00ee, ba\u015fka kitaplar\u0131nda k\u0131smen g\u00f6r\u00fclen felsefe ele\u015ftirisine ve bu ele\u015ftiriden hareketle dile getirdi\u011fi bilgi teorisinin en \u00f6nemli unsurlar\u0131na yer verir. Bu vesileyle s\u00fbf\u00eelerin hakikate ula\u015fma y\u00f6ntemini ve bilgi g\u00f6r\u00fc\u015flerini ayr\u0131nt\u0131l\u0131 bi\u00e7imde ele al\u0131r. Ard\u0131ndan F\u00e2tiha s\u00fbresini \u00e7e\u015fitli derecelerde yorumlar. Her \u00e2yetin z\u00e2hiri, b\u00e2t\u0131n\u0131, haddi ve matla\u0131 oldu\u011funu ifade eden hadisten yola \u00e7\u0131kan Konev\u00ee\u2019ye g\u00f6re bunlar\u0131n her biri bir varl\u0131k derecesine tekab\u00fcl etmektedir. Bir \u00e2yetin z\u00e2hirinden s\u00f6z etmek duyular \u00e2leminden s\u00f6z etmek demektir; b\u00e2t\u0131n\u0131 misal \u00e2lemine, haddi ruhlar mertebesine tekab\u00fcl eder. Matla\u0131 ise onun a\u2018y\u00e2n-\u0131 s\u00e2bite mertebesinden s\u00f6z etmektir. Konev\u00ee eserde harfler \u00fczerinde \u00f6nemle durur. Ona g\u00f6re harfler, a\u2018y\u00e2n-\u0131 s\u00e2biteye (e\u015fyan\u0131n il\u00e2h\u00ee ilimdeki hakikatleri) tekab\u00fcl eder. S\u00fbrede ge\u00e7en Allah\u2019\u0131n isimleri ve bu isimlerin insan ve \u00e2lemle ili\u015fkilerini ayr\u0131nt\u0131l\u0131 bi\u00e7imde ele alan Konev\u00ee il\u00e2h\u00ee isimler teorisini geni\u015f \u015fekilde bu kitapta i\u015flemi\u015f, \u00e7e\u015fitli vesilelerle k\u0131yamet al\u00e2metleri, mehd\u00eenin geli\u015fi gibi konulara at\u0131flar yapm\u0131\u015ft\u0131r. Geleneksel anlam\u0131yla bir tasavvuf\u00ee tefsirin s\u0131n\u0131rlar\u0131n\u0131 a\u015facak \u015fekilde Tanr\u0131-\u00e2lem ili\u015fkilerinin yorumland\u0131\u011f\u0131 eseri Abd\u00fclk\u0101dir Ahmed At\u00e2 tahkikli olarak yay\u0131mlam\u0131\u015f (Kahire 1389\/1969), Ekrem Demirli\u00a0F\u00e2tiha Suresi Tefsiri<\/em>ad\u0131yla T\u00fcrk\u00e7e\u2019ye \u00e7evirmi\u015ftir (\u0130stanbul 2002).<\/span><\/li>\n
  2. \u015eer\u1e25u esm\u00e2\u02beill\u00e2hi\u2019l-\u1e25\u00fcsn\u00e2<\/em>. Konev\u00ee, \u201cAllah\u2019\u0131n doksan dokuz ismi vard\u0131r, bunlar\u0131 \u00f6\u011frenen cennete girer\u201d diye bilinen bir hadisten hareketle b\u00f6yle bir kitap yazmaya niyetlendi\u011fini s\u00f6yler. \u0130l\u00e2h\u00ee isimler konusu Konev\u00ee\u2019nin tasavvuf anlay\u0131\u015f\u0131n\u0131n oda\u011f\u0131ndaki konudur. Konev\u00ee\u2019ye g\u00f6re Allah\u2019\u0131n \u00e2lemle ili\u015fkisinden s\u00f6z etmek O\u2019nun isimlerinden s\u00f6z etmek demektir. \u0130l\u00e2h\u00ee isimler \u00e2lemin varl\u0131k ilkesidir. \u0130nsan\u0131n ahl\u00e2ken yetkinle\u015fmesi ve hakikate ula\u015fmas\u0131 Allah\u2019\u0131n isimleriyle ahl\u00e2klanmas\u0131yla m\u00fcmk\u00fcnd\u00fcr. Bu sebeple esm\u00e2-i h\u00fcsn\u00e2 \u015f\u00e2rihli\u011fi tasavvufun en \u00f6nemli ilgi alanlar\u0131ndan biri olmu\u015ftur. Konev\u00ee\u2019nin eserinin bu literat\u00fcrde \u00f6nemli bir yeri vard\u0131r. Kitap Ekrem Demirli taraf\u0131ndan\u00a0Esma-i H\u00fcsna \u015eerhi<\/em>ad\u0131yla terc\u00fcme edilmi\u015ftir (\u0130stanbul 2002).<\/span><\/li>\n
  3. el-F\u00fck\u00fbk f\u00ee esr\u00e2ri m\u00fcstenid\u00e2ti \u1e25ikemi\u2019l-Fu\u1e63\u00fb\u1e63<\/em>. Teknik anlam\u0131yla bir \u015ferhten ziyade belirli konulardaki a\u00e7\u0131klamalardan olu\u015fan eserin\u00a0Fu\u1e63\u00fb\u1e63\u00fc\u2019l-\u1e25ikem<\/em>\u015ferhi gelene\u011finde \u00f6nemli bir etkisi olmu\u015ftur. M\u00fceyyid\u00fcddin Cend\u00ee, D\u00e2v\u00fbd-i Kayser\u00ee, Abd\u00fcrrezz\u00e2k el-K\u00e2\u015f\u00e2n\u00ee, Abdurrahman-\u0131 C\u00e2m\u00ee gibi bir\u00e7ok\u00a0Fu\u1e63\u00fb\u1e63<\/em>\u00a0\u015f\u00e2rihi Konev\u00ee\u2019nin kitab\u0131na at\u0131f yapm\u0131\u015f ve onun g\u00f6r\u00fc\u015flerinden delil getirmi\u015ftir. Muhammed H\u00e2cev\u00ee taraf\u0131ndan Fars\u00e7a terc\u00fcmesiyle birlikte tahkikli olarak ne\u015fredilen eseri (Tahran 1371 h\u015f.\/1413 h\u015f.) Ekrem Demirli\u00a0Fus\u00fbsu\u2019l-Hikem\u2019in S\u0131rlar\u0131<\/em>\u00a0ad\u0131yla T\u00fcrk\u00e7e\u2019ye \u00e7evirmi\u015ftir (\u0130stanbul 2002).<\/span><\/li>\n
  4. \u015eer\u1e25u \u1e25ad\u00ees\u0331i\u2019l-erba\u02bf\u00een<\/em>. Konev\u00ee\u2019nin hadis \u015ferhi y\u00f6ntemini g\u00f6steren eser yirmi dokuz hadisin \u015ferhini i\u00e7erir. Konev\u00ee\u2019nin hadis anlay\u0131\u015f\u0131 Hz. Peygamber\u2019e \u201ccev\u00e2miu\u2019l-kelim\u201d \u00f6zelli\u011fi verildi\u011fi ilkesinden hareket eder ve hak\u00eekat-i Muhammediyye d\u00fc\u015f\u00fcncesinin bir yorumu \u015feklinde ortaya \u00e7\u0131kar. Ona g\u00f6re Hz. Muhammed hakikat itibariyle ilk var olan hakikat, buna kar\u015f\u0131l\u0131k tarih\u00ee zuhur bak\u0131m\u0131ndan son var olan peygamberdir. Hak\u00eekat-i Muhammediyye, t\u0131pk\u0131 bir \u00e7ekirde\u011fin b\u00fct\u00fcn unsurlar\u0131yla a\u011fac\u0131 kendinde i\u00e7ermesi gibi kendisinden sonra gelen b\u00fct\u00fcn peygamberlerin bilgilerini i\u00e7erir. Peygamberin s\u00f6zlerinin vecizli\u011fi bu \u00f6zelli\u011finden kaynaklan\u0131r. Eser Hasan K\u00e2mil Y\u0131lmaz taraf\u0131ndan tahkikli olarak yay\u0131mlanm\u0131\u015f (Tasavvuf\u00ee Hadis \u015eerhleri ve Konev\u00ee\u2019nin K\u0131rk Hadis \u015eerhi<\/em>, \u0130stanbul 1990) ve Ekrem Demirli taraf\u0131ndan\u00a0K\u0131rk Hadis \u015eerhi<\/em>ad\u0131yla T\u00fcrk\u00e7e\u2019ye \u00e7evrilmi\u015ftir (\u0130stanbul 2002).<\/span><\/li>\n
  5. en-Nefe\u1e25\u00e2t\u00fc\u2019l-il\u00e2hiyye<\/em>. Konev\u00ee, tasavvuf edebiyat\u0131nda \u201cv\u00e2rid\u00e2t\u201d diye bilinen tarz\u0131n en \u00f6nemli \u00f6rneklerinden biri olan bu kitab\u0131nda belirli konulardaki tecr\u00fcbelerini, d\u00fc\u015f\u00fcncelerini ak\u0131c\u0131 bir \u00fcsl\u00fbpla dile getirir. Ayr\u0131ca eser onun \u0130bn\u00fc\u2019l-Arab\u00ee ile ili\u015fkileri ba\u015fta olmak \u00fczere kendi hayat\u0131 hakk\u0131nda en fazla bilgi verdi\u011fi kitab\u0131d\u0131r. Eserin bir b\u00f6l\u00fcm\u00fc Konev\u00ee\u2019nin mektuplar\u0131ndan olu\u015fur. Farkl\u0131 d\u00f6nemlerde yaz\u0131lan bu mektuplar Konev\u00ee\u2019nin biyografisiyle ilgili birtak\u0131m ipu\u00e7lar\u0131 ta\u015f\u0131r. Kitab\u0131 Muhammed H\u00e2cev\u00ee Fars\u00e7a \u00e7evirisiyle birlikte tahkikli olarak yay\u0131mlam\u0131\u015f (Tahran 1996), Ekrem Demirli\u00a0\u0130l\u00e2h\u00ee Nefhalar<\/em>ad\u0131yla terc\u00fcme etmi\u015ftir (\u0130stanbul 2002).<\/span><\/li>\n
  6. en-Nu\u1e63\u00fb\u1e63 f\u00ee ta\u1e25\u1e33\u012b\u1e33i\u2019\u1e6d-\u1e6davri\u2019l-ma\u1e2b\u1e63\u00fb\u1e63<\/em>. Sadreddin Konev\u00ee, yirmi iki k\u0131sa b\u00f6l\u00fcmden olu\u015fan bu eserinde di\u011fer kitaplar\u0131nda ayr\u0131nt\u0131l\u0131 bi\u00e7imde a\u00e7\u0131klad\u0131\u011f\u0131 g\u00f6r\u00fc\u015fleri veciz bir \u00fcsl\u00fbpla anlatm\u0131\u015ft\u0131r. Eser \u00fczerine yaz\u0131lan \u015ferhlerin en \u00f6nemlileri P\u00eer Muhammed b. Kutb\u00fcddin H\u00fby\u00ee ve N\u00fbreddinz\u00e2de Muslihuddin\u2019in \u015ferhleridir.\u00a0en-Nu\u1e63\u00fb\u1e63<\/em>Seyyid Cel\u00e2leddin \u00c2\u015ftiy\u00e2n\u00ee taraf\u0131ndan tahkik ve a\u00e7\u0131klamalarla yay\u0131mlanm\u0131\u015f (Tahran 1342 h\u015f.), Ekrem Demirli taraf\u0131ndan\u00a0Vahdet-i V\u00fcc\u00fbd ve Esaslar\u0131<\/em>\u00a0ad\u0131yla T\u00fcrk\u00e7e\u2019ye \u00e7evrilmi\u015ftir (\u0130stanbul 2002).<\/span><\/li>\n
  7. el-M\u00fcr\u00e2sel\u00e2t beyne \u1e62adridd\u00een \u1e32onev\u00ee ve Na\u1e63\u00eeridd\u00een e\u1e6d-\u1e6c\u00fbs\u00ee<\/em>. Eserde Konev\u00ee \u00f6zellikle \u0130bn S\u00een\u00e2 felsefesi ba\u015fta olmak \u00fczere filozoflar\u0131n \u00e7e\u015fitli meselelerdeki g\u00f6r\u00fc\u015flerine ele\u015ftiriler y\u00f6neltir ve buradan hareketle felsefenin ve akl\u0131n imk\u00e2nlar\u0131n\u0131 tart\u0131\u015f\u0131r. Gudrun Schubert taraf\u0131ndan m\u00fcellifin\u00a0Ris\u00e2let\u00fc\u2019l-mufa\u1e63\u1e63\u0131\u1e25a<\/em>ve\u00a0Ris\u00e2let\u00fc\u2019l-h\u00e2diye<\/em>\u00a0adl\u0131 ris\u00e2leleriyle birlikte ne\u015fredilen eseri (Beyrut 1995) Ekrem Demirli\u00a0Sadreddin Konev\u00ee ve Nasireddin T\u00fbs\u00ee Aras\u0131nda Yaz\u0131\u015fmalar: el-M\u00fcr\u00e2sel\u00e2t<\/em>\u00a0ad\u0131yla terc\u00fcme etmi\u015ftir (\u0130stanbul 2002).<\/span><\/li>\n
  8. Teb\u1e63\u0131rat\u00fc\u2019l-m\u00fcbted\u00ee ve te\u1e95kiret\u00fc\u2019l-m\u00fcnteh\u00ee<\/em>. M\u00e2rifet ve vel\u00e2yet konusunda s\u00e2liklere rehber olarak kaleme al\u0131nan bu ris\u00e2le Fars\u00e7a\u2019d\u0131r. Ahmed Remzi Aky\u00fcrek eseri terc\u00fcme etmi\u015f, Ekrem Demirli bu terc\u00fcmeyi\u00a0Marifet Yolcusuna K\u0131lavuz<\/em>ad\u0131yla yay\u0131mlam\u0131\u015ft\u0131r (\u0130stanbul 2002). Kitab\u0131n sonunda Sadreddin Konev\u00ee\u2019nin M\u00fbs\u00e2 Sadr\u00ee veya Muhammed Emin Dede taraf\u0131ndan derlenen\u00a0Reg\u0101yib\u00fc\u2019l-men\u00e2k\u0131b<\/em>\u00a0adl\u0131 men\u00e2k\u0131bn\u00e2mesi yer almaktad\u0131r. Mik\u00e2il Bayram,\u00a0Teb\u1e63\u0131rat\u00fc\u2019l-m\u00fcbted\u00ee<\/em>\u2019nin Ah\u00ee Evran\u2019a ait oldu\u011funu belirterek\u00a0Ahi Evren: Tasavvuf\u00ee D\u00fc\u015f\u00fcnce\u2019nin Esaslar\u0131<\/em>\u00a0adl\u0131 kitab\u0131nda (Ankara 1995) yay\u0131mlam\u0131\u015ft\u0131r (Sadreddin Konev\u00ee\u2019nin di\u011fer eserleri ve yazma n\u00fcshalar\u0131 i\u00e7in bk. Ergin, sy. 2 [1957], s. 63-90).<\/span><\/li>\n<\/ol>\n

    Zek\u00e2t\u0131n farz k\u0131l\u0131nmas\u0131ndaki hikmetler nelerdir?<\/strong><\/span><\/p>\n

    Hicretin ikinci y\u0131l\u0131nda Medine\u2019de farz k\u0131l\u0131nm\u0131\u015f olan zek\u00e2t, Kur’\u00e2n-\u0131 Ker\u00eem\u2019de pek \u00e7ok \u00e2yette namaz ile birlikte zikredilmi\u015f\u00a0(el-Bakara, 2\/43, 110; el-Hac, 22\/78; en-N\u00fbr, 24\/56)<\/sup>; Hz. Peygamber\u00a0(s.a.s.)<\/sup>\u00a0de bunun \u0130sl\u00e2m\u2019\u0131n temel ibadetlerinden biri oldu\u011funu bildirmi\u015ftir.\u00a0(Buh\u00e2r\u00ee, Zek\u00e2t, 1 [1395-1398]; M\u00fcslim, \u00cem\u00e2n, 31 [19])\u00a0<\/sup>Zek\u00e2t mal\u00ee bir ibadet olup ferdi ve toplumsal manada bir\u00e7ok hikmet ve fayday\u0131 kendisinde bar\u0131nd\u0131rmaktad\u0131r.<\/span><\/p>\n

    \u00d6ncelikle zek\u00e2t, alan a\u00e7\u0131s\u0131ndan \u00e7ok \u00f6nemlidir. Zira zek\u00e2t vas\u0131tas\u0131yla muhta\u00e7 ki\u015filerin temel ihtiya\u00e7lar\u0131 kar\u015f\u0131lan\u0131r. Bu y\u00f6n\u00fcyle zek\u00e2t ibadeti toplumsal bar\u0131\u015fa ve dayan\u0131\u015fmaya da b\u00fcy\u00fck katk\u0131 sa\u011flamaktad\u0131r. Zek\u00e2t zengin ile fakir aras\u0131nda g\u00f6n\u00fcl k\u00f6pr\u00fclerinin kurulmas\u0131na vesile olur. Sevgili Peygamberimizin, \u201cZek\u00e2t, \u0130sl\u00e2m\u2019\u0131n k\u00f6pr\u00fcs\u00fcd\u00fcr<\/em>.\u201d\u00a0(Taber\u00e2n\u00ee,\u00a0Mu\u2019cem\u00fc\u2019l-evs\u00e2t<\/em>, 8\/380 [8937])<\/sup>\u00a0hadis-i \u015ferifi de bu noktaya i\u015faret etmektedir. Zek\u00e2t vesilesiyle insanlar birbiriyle kayna\u015f\u0131r aralar\u0131nda sevgi ve sayg\u0131ya dayal\u0131 bir huzur ortam\u0131 olu\u015fur.<\/span><\/p>\n

    Zek\u00e2t vermek ki\u015fiyi kalben, ruhen ve manen ar\u0131nd\u0131r\u0131r. Nitekim Kur’\u00e2n-\u0131 Ker\u00eem\u2019de \u015f\u00f6yle buyrulmaktad\u0131r:\u00a0\u201cOnlar\u0131n mallar\u0131ndan zek\u00e2t al ki onlar\u0131 temizleyesin ve ar\u0131nd\u0131ras\u0131n<\/em>\u2026\u201d\u00a0(et-Tevbe, 9\/103)<\/sup>; \u201c\u2026E\u011fer namaz\u0131 dosdo\u011fru k\u0131lar, zek\u00e2t\u0131 verir, peygamberlerime iman eder ve onlar\u0131 destekler, bir de Allah i\u00e7in karz-\u0131 hasende bulunursan\u0131z andolsun ki sizin g\u00fcnahlar\u0131n\u0131z\u0131 \u00f6rterim ve sizi mutlaka alt\u0131ndan \u0131rmaklar akan cennetlere koyar\u0131m<\/em>\u2026\u201d\u00a0(el-M\u00e2ide, 5\/12)\u00a0<\/sup>Bir ba\u015fka \u00e2yet-i ker\u00eemede ise \u201c\u2026Rahmetim her \u015feyi kapsam\u0131\u015ft\u0131r. Onu, bana kar\u015f\u0131 gelmekten sak\u0131nanlara, zek\u00e2t\u0131 verenlere ve \u00e2yetlerimize inananlara yazaca\u011f\u0131m.<\/em>\u201d\u00a0(el-A\u2019r\u00e2f, 7\/156)<\/sup>\u00a0buyrulmaktad\u0131r.<\/span><\/p>\n

    Zek\u00e2t veren kimse Allah\u2019\u0131n kendisine bah\u015fetti\u011fi mal\u0131ndan infakta bulunmak suretiyle kulluk \u015fuuruna ve bilincine kavu\u015fur. Ba\u015fa kakmadan ve g\u00f6n\u00fcl incitmeden ifa edece\u011fi bu ibadet sayesinde ki\u015fi i\u00e7indeki mal sevgisini ve d\u00fcnya h\u0131rs\u0131n\u0131 dizginler. B\u00f6ylelikle zek\u00e2t, ki\u015fideki cimrilik hastal\u0131\u011f\u0131n\u0131 ortadan kald\u0131r\u0131r.<\/span><\/p>\n

    \u0130nsano\u011flu mala kar\u015f\u0131 ger\u00e7ekten h\u0131rsl\u0131d\u0131r. Peygamber Efendimiz\u00a0<\/em>(s.a.s.)<\/sup>\u00a0\u201c\u00c2demo\u011flunun iki vadi dolusu mal\u0131 olsa mutlaka bir \u00fc\u00e7\u00fcnc\u00fcs\u00fcn\u00fc ister. Onun g\u00f6z\u00fcn\u00fc ancak toprak doyurur.<\/em>\u201d (Buh\u00e2r\u00ee, Rik\u00e2k, 10 [6436]; M\u00fcslim, Zek\u00e2t, 116 [1048], 119 [1050])\u00a0<\/sup>buyurmu\u015ftur. Ancak ki\u015fi zek\u00e2t vermek suretiyle mal\u0131n, m\u00fclk\u00fcn ve servetin ger\u00e7ek sahibinin Allah oldu\u011fu inanc\u0131n\u0131 prati\u011fe d\u00f6km\u00fc\u015f olur. B\u00f6ylelikle ideal kulluk bilincine ula\u015f\u0131p, h\u0131rstan, gururdan, bencillik ve kibirden uzakla\u015fm\u0131\u015f olur.<\/span><\/p>\n

    Zek\u00e2t veren kimse di\u011fer insanlara kar\u015f\u0131 \u015fefkatli ve merhametli olur. Kalbinin kat\u0131l\u0131\u011f\u0131ndan \u015fik\u00e2yet eden bir sahabiye Peygamber Efendimiz\u00a0(s.a.s.)<\/sup>, \u201cE\u011fer kalbinin yumu\u015famas\u0131n\u0131 istiyorsan fakiri yedir, yetimin ba\u015f\u0131n\u0131 ok\u015fa!\u201d<\/em>\u00a0(Beyhak\u00ee,\u00a0\u015euab\u00fc\u2019l-\u00cem\u00e2n<\/em>, 13\/389 [10523])<\/sup>\u00a0\u015feklinde cevap vermi\u015ftir.<\/span><\/p>\n

    Zek\u00e2t, veren a\u00e7\u0131s\u0131ndan bir bor\u00e7, alan a\u00e7\u0131s\u0131ndan da bir hakt\u0131r. Kur’\u00e2n-\u0131 Ker\u00eem m\u00fcminlerin mallar\u0131nda hem isteyebilen hem de istemekten utanan yoksul i\u00e7in belli bir hak oldu\u011funu ifade etmektedir.\u00a0(bk. ez-Z\u00e2riy\u00e2t, 51\/19; el-Me\u00e2ric, 70\/24-25)<\/sup>\u00a0\u00c7\u00fcnk\u00fc insan servet elde ederken i\u00e7erisinde ya\u015fad\u0131\u011f\u0131 toplumun imk\u00e2nlar\u0131n\u0131 kullan\u0131r.<\/span><\/p>\n

    Zek\u00e2t sayesinde, toplum olarak elde edilen ve \u00fcretilen madd\u00ee de\u011ferlerin belirli ki\u015filerin ellerinde toplanmas\u0131na engel olunur. Bu sayede sosyal adaletin sa\u011flanmas\u0131 ve refah\u0131n geni\u015f kitlelere yay\u0131lmas\u0131na katk\u0131da bulunulur. Ayr\u0131ca bu sayede, ekonomik s\u0131k\u0131nt\u0131 ya\u015fayan ki\u015filer ihtiya\u00e7lar\u0131n\u0131, bir s\u00f6m\u00fcr\u00fc arac\u0131 olan faizli borca girmeden kar\u015f\u0131lama imk\u00e2n\u0131 bulurlar.<\/span><\/p>\n

    Zek\u00e2t\u0131n F\u0131kh\u00ee \u015eartlar\u0131 ve Hesaplama Y\u00f6ntemleri<\/strong><\/span><\/p>\n

    Zek\u00e2t\u0131n Farz Olma \u015eartlar\u0131<\/strong><\/span><\/p>\n

      \n
    • M\u00fcsl\u00fcman olmak:<\/strong> Zek\u00e2t sadece M\u00fcsl\u00fcmanlara farzd\u0131r.<\/span><\/li>\n
    • Ak\u0131ll\u0131 ve ergen olmak:<\/strong> \u00c7ocuklara ve ak\u0131l hastalar\u0131na farz de\u011fildir.<\/span><\/li>\n
    • Nisap miktar\u0131na sahip olmak:<\/strong> Mal\u0131n 80,18 gram alt\u0131n de\u011ferine ula\u015fmas\u0131 gerekir.<\/span><\/li>\n
    • Mal\u0131n \u00fczerinden bir y\u0131l ge\u00e7mesi:<\/strong> Zek\u00e2t, \u00fczerinden bir kamer\u00ee y\u0131l ge\u00e7en mallara farzd\u0131r.<\/span><\/li>\n
    • Mal\u0131n art\u0131c\u0131 nitelikte olmas\u0131:<\/strong> Ticari mallar, alt\u0131n, g\u00fcm\u00fc\u015f, hayvanlar ve zirai \u00fcr\u00fcnler zek\u00e2ta tabidir.<\/span><\/li>\n<\/ul>\n

      Zek\u00e2t Oranlar\u0131 ve Mal T\u00fcrleri<\/strong><\/span><\/p>\n

        \n
      • Alt\u0131n, g\u00fcm\u00fc\u015f, nakit para ve ticari mallar:<\/strong> %2,5 (k\u0131rkta bir)<\/span><\/li>\n
      • Hayvanlar:<\/strong> Develer, s\u0131\u011f\u0131rlar ve koyunlar i\u00e7in \u00f6zel oranlar vard\u0131r (\u00f6rne\u011fin, 40 koyuna 1 koyun).<\/span><\/li>\n
      • Zirai mahsuller:<\/strong> Ya\u011fmur ve nehirle sulanan mahsulde onda bir (%10), emek ve masrafla sulanan mahsulde yirmide bir (%5) zek\u00e2t verilir.<\/span><\/li>\n<\/ul>\n

        Zek\u00e2t Hesaplama \u00d6rne\u011fi<\/strong><\/span><\/p>\n

        \u00d6rne\u011fin, 500.000 TL nakit + 50 gram alt\u0131n\u0131n\u0131z var ve 50.000 TL borcunuz bulunuyor.<\/span>
        \nNet varl\u0131k = 450.000 TL + alt\u0131n de\u011feri.<\/span>
        \nZek\u00e2t = Net varl\u0131k \u00d7 %2,5<\/span>
        \n2026 y\u0131l\u0131 i\u00e7in nisap miktar\u0131: 80,18 gram alt\u0131n de\u011feri.<\/span><\/p>\n

        Zek\u00e2t\u0131n Kimlere Verilece\u011fi<\/strong><\/span><\/p>\n

        Tevbe Suresi 60. ayette belirtilen sekiz s\u0131n\u0131f d\u0131\u015f\u0131nda kimseye zek\u00e2t verilmez. Ana, baba, dede, nine, \u00e7ocuklar, torunlar ve e\u015fler zek\u00e2t alamaz. Zek\u00e2t, g\u00fcvenilir kurumlar arac\u0131l\u0131\u011f\u0131yla da ihtiya\u00e7 sahiplerine ula\u015ft\u0131r\u0131labilir.<\/span><\/p>\n

        Modern Zek\u00e2t Uygulamalar\u0131<\/strong><\/span><\/p>\n

        T\u00fcrkiye\u2019de Diyanet \u0130\u015fleri Ba\u015fkanl\u0131\u011f\u0131 ve T\u00fcrkiye Diyanet Vakf\u0131, zek\u00e2t\u0131n do\u011fru hesaplanmas\u0131 ve ihtiya\u00e7 sahiplerine ula\u015ft\u0131r\u0131lmas\u0131 i\u00e7in dijital platformlar ve \u015feffaf ba\u011f\u0131\u015f sistemleri geli\u015ftirmi\u015ftir. Zek\u00e2t, y\u0131l boyunca verilebilir; Ramazan ay\u0131 beklenmek zorunda de\u011fildir. Zek\u00e2t hesaplama ara\u00e7lar\u0131, g\u00fcncel alt\u0131n ve d\u00f6viz kurlar\u0131yla pratik \u00e7\u00f6z\u00fcmler sunar.<\/span><\/p>\n

        Samsun Y\u00f6resine G\u00f6re \u0130ftar Men\u00fcs\u00fc<\/strong><\/span><\/p>\n

        Y\u00f6resel \u0130ftar Men\u00fcs\u00fc Tablosu<\/strong><\/span><\/p>\n\n\n\n\n\n\n\n\n\n
        Kategori<\/strong><\/span><\/td>\nY\u00f6resel \u00d6neri<\/strong><\/span><\/td>\nK\u00fclt\u00fcrel A\u00e7\u0131klama<\/strong><\/span><\/td>\n<\/tr>\n<\/thead>\n
        \u00c7orba<\/span><\/td>\nHalu\u00e7ka \u00c7orbas\u0131<\/span><\/td>\nG\u00f6\u00e7men k\u00f6kenli, hamur ve tavuklu, doyurucu \u00e7orba<\/span><\/td>\n<\/tr>\n
        Ana Yemek<\/span><\/td>\nKuzu B\u00fcryan<\/span><\/td>\nKuyu kebab\u0131 tarz\u0131, kuzu etiyle yap\u0131lan \u00f6zel yemek<\/span><\/td>\n<\/tr>\n
        Yard\u0131mc\u0131 Yemek<\/span><\/td>\nFasulye Tur\u015fu Kavurmas\u0131<\/span><\/td>\nKaradeniz\u2019in klasik tur\u015fu kavurmas\u0131, sofralar\u0131n vazge\u00e7ilmezi<\/span><\/td>\n<\/tr>\n
        Tatl\u0131<\/span><\/td>\nK\u0131vratma (\u00c7ar\u015famba K\u0131vratmas\u0131)<\/span><\/td>\nF\u0131nd\u0131kl\u0131, cevizli, ince yufkal\u0131 geleneksel tatl\u0131<\/span><\/td>\n<\/tr>\n
        \u0130\u00e7ecek<\/span><\/td>\nHo\u015faf veya Demli \u00c7ay<\/span><\/td>\nRamazan sofralar\u0131n\u0131n geleneksel i\u00e7ece\u011fi<\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

        Samsun mutfa\u011f\u0131, Karadeniz\u2019in zengin do\u011fas\u0131 ve g\u00f6\u00e7men k\u00fclt\u00fcrlerinin etkisiyle \u015fekillenmi\u015ftir. Halu\u00e7ka \u00e7orbas\u0131, \u00f6zellikle Kavak ve \u00e7evresinde s\u0131k\u00e7a yap\u0131lan, hamur ve tavuk etiyle haz\u0131rlanan doyurucu bir ba\u015flang\u0131\u00e7t\u0131r. Ana yemek olarak se\u00e7ilen Kuzu B\u00fcryan, Samsun\u2019un gastronomik simgelerindendir; kuyu kebab\u0131 tarz\u0131nda, uzun s\u00fcre pi\u015firilen kuzu etiyle yap\u0131l\u0131r. Fasulye tur\u015fu kavurmas\u0131, Karadeniz\u2019in hemen her sofras\u0131nda yer alan, tur\u015funun kavrularak sunuldu\u011fu bir yard\u0131mc\u0131 yemektir. Tatl\u0131 olarak ise \u00c7ar\u015famba k\u0131vratmas\u0131, f\u0131nd\u0131k ve cevizle zenginle\u015ftirilmi\u015f, ince yufkal\u0131 bir bayram tatl\u0131s\u0131d\u0131r. \u0130\u00e7ecek olarak ho\u015faf veya demli \u00e7ay, iftar sofralar\u0131n\u0131n vazge\u00e7ilmezidir. Bu men\u00fc, hem Ramazan\u2019\u0131n hafifli\u011fini hem de Samsun\u2019un k\u00fclt\u00fcrel \u00e7e\u015fitlili\u011fini yans\u0131t\u0131r.<\/span><\/p>\n

        Ana Yeme\u011fin Detayl\u0131 Tarifi: Samsun Usul\u00fc Kuzu B\u00fcryan<\/strong><\/span><\/p>\n

        Malzemeler<\/strong><\/span><\/p>\n

          \n
        • 1,2-1,5 kg kemikli kuzu gerdan veya kol eti<\/span><\/li>\n
        • 3 yemek ka\u015f\u0131\u011f\u0131 zeytinya\u011f\u0131<\/span><\/li>\n
        • 1 \u00e7ay ka\u015f\u0131\u011f\u0131 tuz<\/span><\/li>\n
        • 1 \u00e7ay ka\u015f\u0131\u011f\u0131 karabiber<\/span><\/li>\n
        • 1 adet pide ekme\u011fi veya bazlama<\/span><\/li>\n
        • 3-4 adet k\u00f6zlenmi\u015f biber<\/span><\/li>\n
        • 3-4 adet k\u00f6zlenmi\u015f so\u011fan<\/span><\/li>\n<\/ul>\n

          Yap\u0131l\u0131\u015f\u0131 (Ad\u0131m Ad\u0131m)<\/strong><\/span><\/p>\n

            \n
          1. Etin Haz\u0131rlanmas\u0131:<\/strong><\/span>
            \nKuzu etlerini bir kaba al\u0131n. Zeytinya\u011f\u0131, tuz ve karabiberle iyice ovun. Etin her taraf\u0131na bu kar\u0131\u015f\u0131m\u0131 masaj yapar gibi yedirin.<\/span><\/li>\n
          2. M\u00fch\u00fcrleme:<\/strong><\/span>
            \nD\u00f6k\u00fcm veya kal\u0131n tabanl\u0131 bir tavay\u0131 iyice \u0131s\u0131t\u0131n. Etleri ya\u011f eklemeden tavaya al\u0131n ve her y\u00fcz\u00fcn\u00fc 15 saniyede bir \u00e7evirerek toplamda 2 dakika m\u00fch\u00fcrleyin. Bu i\u015flem, etin suyunu i\u00e7inde tutmas\u0131n\u0131 sa\u011flar.<\/span><\/li>\n
          3. F\u0131r\u0131nda Pi\u015firme:<\/strong><\/span>
            \nM\u00fch\u00fcrlenen etleri \u00f6nce ya\u011fl\u0131 ka\u011f\u0131da, ard\u0131ndan al\u00fcminyum folyoya hava almayacak \u015fekilde sar\u0131n. F\u0131r\u0131n tepsisine yerle\u015ftirin ve tepsiye 4-5 su barda\u011f\u0131 su ekleyin. \u00d6nceden \u0131s\u0131t\u0131lm\u0131\u015f 220\u00b0C f\u0131r\u0131nda yakla\u015f\u0131k 1,5 saat pi\u015firin.<\/span><\/li>\n
          4. Sunum:<\/strong><\/span>
            \nPi\u015fen etleri f\u0131r\u0131ndan \u00e7\u0131kar\u0131n, folyoyu a\u00e7\u0131n ve kemiklerinden ay\u0131rarak iri par\u00e7alara b\u00f6l\u00fcn. Pide veya bazlama \u00fczerine yerle\u015ftirin. Yan\u0131nda k\u00f6zlenmi\u015f biber ve so\u011fanla s\u0131cak olarak servis edin.<\/span><\/li>\n<\/ol>\n

            P\u00fcf Noktas\u0131:<\/strong><\/span>
            \nKuzu B\u00fcryan, geleneksel olarak kuyu kebab\u0131 \u015feklinde yap\u0131l\u0131r; evde ise f\u0131r\u0131nda buharl\u0131 ve kapal\u0131 pi\u015firme y\u00f6ntemiyle benzer bir lezzet elde edilir. Etin yumu\u015fak ve sulu kalmas\u0131 i\u00e7in m\u00fch\u00fcrleme ve kapal\u0131 pi\u015firme ad\u0131mlar\u0131na dikkat edilmelidir.<\/span><\/p>\n

            Samsun Y\u00f6resel \u0130ftar Men\u00fcs\u00fcn\u00fcn K\u00fclt\u00fcrel Yans\u0131malar\u0131<\/strong><\/span><\/p>\n

            Samsun mutfa\u011f\u0131, Anadolu, Karadeniz, Balkan ve Kafkas mutfaklar\u0131n\u0131n izlerini ta\u015f\u0131r. Halu\u00e7ka \u00e7orbas\u0131, g\u00f6\u00e7menlerin getirdi\u011fi bir lezzet olarak Samsun\u2019da k\u00f6kle\u015fmi\u015ftir. Kuzu B\u00fcryan, hem d\u00fc\u011f\u00fcn hem de bayram sofralar\u0131n\u0131n ba\u015f tac\u0131d\u0131r. Fasulye tur\u015fu kavurmas\u0131, Karadeniz\u2019in bereketli topraklar\u0131n\u0131n ve tur\u015fu k\u00fclt\u00fcr\u00fcn\u00fcn bir yans\u0131mas\u0131d\u0131r. \u00c7ar\u015famba k\u0131vratmas\u0131 ise, bayramlarda ve \u00f6zel g\u00fcnlerde yap\u0131lan, f\u0131nd\u0131k ve cevizle zenginle\u015ftirilmi\u015f bir tatl\u0131d\u0131r. Bu men\u00fc, Ramazan\u2019\u0131n payla\u015fma ve bereket ruhunu, Samsun\u2019un k\u00fclt\u00fcrel \u00e7e\u015fitlili\u011fiyle bulu\u015fturur.<\/span><\/p>\n

            Ramazan\u2019\u0131n 15. G\u00fcn\u00fc \u0130msak ve \u0130ftar Saatleri Tablosu<\/strong><\/span><\/p>\n

            A\u015fa\u011f\u0131da, 5 Mart 2026 (15 Ramazan 1447) g\u00fcn\u00fc i\u00e7in Konya, \u00e7evre il\u00e7eleri, T\u00fcrkiye\u2019nin b\u00fcy\u00fck \u015fehirleri ve d\u00fcnyadaki \u00f6nemli merkezlerde imsak ve iftar saatleri sunulmu\u015ftur:<\/span><\/p>\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n
            \u015eehir\/\u0130l\u00e7e<\/strong><\/span><\/td>\n\u0130msak (Sahur)<\/strong><\/span><\/td>\nAk\u015fam (\u0130ftar)<\/strong><\/span><\/td>\n<\/tr>\n<\/thead>\n
            Konya<\/strong><\/span><\/td>\n05:49<\/span><\/td>\n18:54<\/span><\/td>\n<\/tr>\n
            Sel\u00e7uklu (Konya)<\/span><\/td>\n05:49<\/span><\/td>\n18:54<\/span><\/td>\n<\/tr>\n
            Meram (Konya)<\/span><\/td>\n05:49<\/span><\/td>\n18:54<\/span><\/td>\n<\/tr>\n
            Karatay (Konya)<\/span><\/td>\n05:49<\/span><\/td>\n18:54<\/span><\/td>\n<\/tr>\n
            Bey\u015fehir<\/span><\/td>\n05:53<\/span><\/td>\n18:57<\/span><\/td>\n<\/tr>\n
            Ak\u015fehir<\/span><\/td>\n05:53<\/span><\/td>\n18:58<\/span><\/td>\n<\/tr>\n
            Ilg\u0131n<\/span><\/td>\n05:51<\/span><\/td>\n18:56<\/span><\/td>\n<\/tr>\n
            \u0130stanbul<\/strong><\/span><\/td>\n06:01<\/span><\/td>\n19:06<\/span><\/td>\n<\/tr>\n
            Ankara<\/strong><\/span><\/td>\n05:47<\/span><\/td>\n18:51<\/span><\/td>\n<\/tr>\n
            \u0130zmir<\/strong><\/span><\/td>\n06:10<\/span><\/td>\n19:15<\/span><\/td>\n<\/tr>\n
            Antalya<\/strong><\/span><\/td>\n05:57<\/span><\/td>\n19:02<\/span><\/td>\n<\/tr>\n
            Bursa<\/strong><\/span><\/td>\n06:02<\/span><\/td>\n19:06<\/span><\/td>\n<\/tr>\n
            Adana<\/strong><\/span><\/td>\n05:38<\/span><\/td>\n18:43<\/span><\/td>\n<\/tr>\n
            Gaziantep<\/strong><\/span><\/td>\n05:30<\/span><\/td>\n18:35<\/span><\/td>\n<\/tr>\n
            Samsun<\/strong><\/span><\/td>\n05:32<\/span><\/td>\n18:36<\/span><\/td>\n<\/tr>\n
            Trabzon<\/strong><\/span><\/td>\n05:19<\/span><\/td>\n18:23<\/span><\/td>\n<\/tr>\n
            Mekke<\/strong><\/span><\/td>\n05:25<\/span><\/td>\n18:33<\/span><\/td>\n<\/tr>\n
            Medine<\/strong><\/span><\/td>\n05:25<\/span><\/td>\n18:33<\/span><\/td>\n<\/tr>\n
            Kahire<\/strong><\/span><\/td>\n04:58<\/span><\/td>\n18:03<\/span><\/td>\n<\/tr>\n
            Riyad<\/strong><\/span><\/td>\n04:57<\/span><\/td>\n18:04<\/span><\/td>\n<\/tr>\n
            Dubai<\/strong><\/span><\/td>\n05:22<\/span><\/td>\n18:29<\/span><\/td>\n<\/tr>\n
            Londra<\/strong><\/span><\/td>\n04:47<\/span><\/td>\n17:53<\/span><\/td>\n<\/tr>\n
            Paris<\/strong><\/span><\/td>\n05:41<\/span><\/td>\n18:43<\/span><\/td>\n<\/tr>\n
            New York<\/strong><\/span><\/td>\n04:54<\/span><\/td>\n17:58<\/span><\/td>\n<\/tr>\n
            Cakarta<\/strong><\/span><\/td>\n04:41<\/span><\/td>\n18:12<\/span><\/td>\n<\/tr>\n
            Kuala Lumpur<\/strong><\/span><\/td>\n06:13<\/span><\/td>\n19:33<\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

            Not:<\/strong> Saatler yerel saate g\u00f6redir ve Diyanet \u0130\u015fleri Ba\u015fkanl\u0131\u011f\u0131 ile uluslararas\u0131 g\u00fcvenilir kaynaklardan al\u0131nm\u0131\u015ft\u0131r. Farkl\u0131 \u015fehirlerdeki saatler, co\u011frafi konuma ve yerel uygulamalara g\u00f6re birka\u00e7 dakika de\u011fi\u015fiklik g\u00f6sterebilir.<\/span><\/p>\n

            Sonu\u00e7: Ramazan\u2019\u0131n 15. G\u00fcn\u00fcnde Ruhaniyet, Hikmet ve K\u00fclt\u00fcr\u00fcn Bulu\u015fmas\u0131<\/strong><\/span><\/p>\n

            Ramazan\u2019\u0131n 15. g\u00fcn\u00fc, ayetin evrensel karde\u015flik \u00e7a\u011fr\u0131s\u0131, hadisin toplumsal sorumluluk vurgusu ve duan\u0131n bereket duas\u0131yla manevi bir zirveye ula\u015f\u0131r. Sadreddin Konev\u00ee\u2019nin irfan\u0131, zek\u00e2t\u0131n hikmetleriyle birle\u015ferek hem bireysel hem toplumsal bir ar\u0131nma ve yenilenme imk\u00e2n\u0131 sunar. Samsun\u2019un y\u00f6resel iftar men\u00fcs\u00fc, k\u00fclt\u00fcrel zenginli\u011fi ve payla\u015fma ruhunu sofralara ta\u015f\u0131r. \u0130msak ve iftar saatleriyle, d\u00fcnyan\u0131n d\u00f6rt bir yan\u0131nda ayn\u0131 ruh ve heyecanla oru\u00e7 a\u00e7an milyonlarca M\u00fcsl\u00fcman\u0131n birli\u011fine tan\u0131kl\u0131k edilir.<\/span><\/p>\n

            Bu sayfa, Ramazan\u2019\u0131n ortas\u0131nda, hem bilgi verici hem d\u00fc\u015f\u00fcnd\u00fcr\u00fcc\u00fc, hem de k\u00fclt\u00fcrel ve ruhani derinlik ta\u015f\u0131yan bir rehber olarak tasarlanm\u0131\u015ft\u0131r. Her bir b\u00f6l\u00fcm, Ramazan\u2019\u0131n \u00f6z\u00fcn\u00fc, hikmetini ve g\u00fczelli\u011fini yans\u0131tmak i\u00e7in \u00f6zenle haz\u0131rlanm\u0131\u015ft\u0131r. Allah, oru\u00e7lar\u0131m\u0131z\u0131, zek\u00e2tlar\u0131m\u0131z\u0131 ve dualar\u0131m\u0131z\u0131 kabul eylesin; Ramazan\u2019\u0131n bereketiyle kalplerimizi ve toplumumuzu ar\u0131nd\u0131rs\u0131n.<\/span><\/p>\n

            Ramazan\u2019\u0131n 15. g\u00fcn\u00fc, ibadette sebat\u0131n; yard\u0131mla\u015fmada derinle\u015fmenin; kalbi, dili ve davran\u0131\u015f\u0131 g\u00fczelle\u015ftirmenin g\u00fcn\u00fcd\u00fcr. Sofralar\u0131m\u0131z bereketle, g\u00f6n\u00fcllerimiz merhametle, \u015fehirlerimiz karde\u015flikle dolsun.<\/span><\/p>\n

             <\/p>\n","protected":false},"excerpt":{"rendered":"

            Ramazan\u2019\u0131n 15. g\u00fcn\u00fcnde; ayet, hadis, dua, zek\u00e2t\u0131n hikmeti, Samsun y\u00f6resine \u00f6zg\u00fc iftar men\u00fcs\u00fc ve Konya ba\u015fta olmak \u00fczere bir\u00e7ok merkez i\u00e7in imsak-iftar saatleriyle manevi iklimi g\u00fc\u00e7lendiren \u00f6zel bir sayfa.<\/p>\n","protected":false},"author":2,"featured_media":10524,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[2621,2622,1801,39,157],"class_list":["post-10523","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-genel","tag-ayet","tag-hadis","tag-iftar","tag-konya","tag-ramazan"],"yoast_head":"\nM\u00fcbarek Ramazan\u2019\u0131n 15. G\u00fcn\u00fc - Merceknet Haber<\/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:\/\/www.merceknet.com\/tr\/2026\/03\/04\/mubarek-ramazanin-15-gunu\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"M\u00fcbarek Ramazan\u2019\u0131n 15. G\u00fcn\u00fc - Merceknet Haber\" \/>\n<meta property=\"og:description\" content=\"Ramazan\u2019\u0131n 15. g\u00fcn\u00fcnde; ayet, hadis, dua, zek\u00e2t\u0131n hikmeti, Samsun y\u00f6resine \u00f6zg\u00fc iftar men\u00fcs\u00fc ve Konya ba\u015fta olmak \u00fczere bir\u00e7ok merkez i\u00e7in imsak-iftar saatleriyle manevi iklimi g\u00fc\u00e7lendiren \u00f6zel bir sayfa.\" \/>\n<meta property=\"og:url\" content=\"https:\/\/www.merceknet.com\/tr\/2026\/03\/04\/mubarek-ramazanin-15-gunu\/\" \/>\n<meta property=\"og:site_name\" content=\"Merceknet Haber\" \/>\n<meta property=\"article:publisher\" content=\"https:\/\/www.facebook.com\/merceknet\" \/>\n<meta property=\"article:author\" content=\"https:\/\/www.facebook.com\/merceknet\" \/>\n<meta property=\"article:published_time\" content=\"2026-03-04T20:50:57+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/www.merceknet.com\/tr\/wp-content\/uploads\/2026\/03\/manset-ramazan.png\" \/>\n\t<meta property=\"og:image:width\" content=\"1024\" \/>\n\t<meta property=\"og:image:height\" content=\"683\" \/>\n\t<meta property=\"og:image:type\" content=\"image\/png\" \/>\n<meta name=\"author\" content=\"Hamdi Ba\u011fc\u0131\" \/>\n<meta name=\"twitter:card\" content=\"summary_large_image\" \/>\n<meta name=\"twitter:creator\" content=\"@https:\/\/x.com\/merceknethaber\" \/>\n<meta name=\"twitter:site\" content=\"@merceknethaber\" \/>\n<meta name=\"twitter:label1\" content=\"Yazan:\" \/>\n\t<meta name=\"twitter:data1\" content=\"Hamdi Ba\u011fc\u0131\" \/>\n\t<meta name=\"twitter:label2\" content=\"Tahmini okuma s\u00fcresi\" \/>\n\t<meta name=\"twitter:data2\" content=\"41 dakika\" \/>\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\\\/\\\/schema.org\",\"@graph\":[{\"@type\":\"Article\",\"@id\":\"https:\\\/\\\/www.merceknet.com\\\/tr\\\/2026\\\/03\\\/04\\\/mubarek-ramazanin-15-gunu\\\/#article\",\"isPartOf\":{\"@id\":\"https:\\\/\\\/www.merceknet.com\\\/tr\\\/2026\\\/03\\\/04\\\/mubarek-ramazanin-15-gunu\\\/\"},\"author\":{\"name\":\"Hamdi Ba\u011fc\u0131\",\"@id\":\"https:\\\/\\\/www.merceknet.com\\\/tr\\\/#\\\/schema\\\/person\\\/28c60df0a00241899776a580cb9db4f5\"},\"headline\":\"M\u00fcbarek Ramazan\u2019\u0131n 15. G\u00fcn\u00fc\",\"datePublished\":\"2026-03-04T20:50:57+00:00\",\"mainEntityOfPage\":{\"@id\":\"https:\\\/\\\/www.merceknet.com\\\/tr\\\/2026\\\/03\\\/04\\\/mubarek-ramazanin-15-gunu\\\/\"},\"wordCount\":9950,\"commentCount\":0,\"publisher\":{\"@id\":\"https:\\\/\\\/www.merceknet.com\\\/tr\\\/#organization\"},\"image\":{\"@id\":\"https:\\\/\\\/www.merceknet.com\\\/tr\\\/2026\\\/03\\\/04\\\/mubarek-ramazanin-15-gunu\\\/#primaryimage\"},\"thumbnailUrl\":\"https:\\\/\\\/www.merceknet.com\\\/tr\\\/wp-content\\\/uploads\\\/2026\\\/03\\\/manset-ramazan.png\",\"keywords\":[\"ayet\",\"hadis\",\"\u0130ftar\",\"Konya\",\"Ramazan\"],\"inLanguage\":\"tr\",\"potentialAction\":[{\"@type\":\"CommentAction\",\"name\":\"Comment\",\"target\":[\"https:\\\/\\\/www.merceknet.com\\\/tr\\\/2026\\\/03\\\/04\\\/mubarek-ramazanin-15-gunu\\\/#respond\"]}]},{\"@type\":\"WebPage\",\"@id\":\"https:\\\/\\\/www.merceknet.com\\\/tr\\\/2026\\\/03\\\/04\\\/mubarek-ramazanin-15-gunu\\\/\",\"url\":\"https:\\\/\\\/www.merceknet.com\\\/tr\\\/2026\\\/03\\\/04\\\/mubarek-ramazanin-15-gunu\\\/\",\"name\":\"M\u00fcbarek Ramazan\u2019\u0131n 15. G\u00fcn\u00fc - Merceknet Haber\",\"isPartOf\":{\"@id\":\"https:\\\/\\\/www.merceknet.com\\\/tr\\\/#website\"},\"primaryImageOfPage\":{\"@id\":\"https:\\\/\\\/www.merceknet.com\\\/tr\\\/2026\\\/03\\\/04\\\/mubarek-ramazanin-15-gunu\\\/#primaryimage\"},\"image\":{\"@id\":\"https:\\\/\\\/www.merceknet.com\\\/tr\\\/2026\\\/03\\\/04\\\/mubarek-ramazanin-15-gunu\\\/#primaryimage\"},\"thumbnailUrl\":\"https:\\\/\\\/www.merceknet.com\\\/tr\\\/wp-content\\\/uploads\\\/2026\\\/03\\\/manset-ramazan.png\",\"datePublished\":\"2026-03-04T20:50:57+00:00\",\"breadcrumb\":{\"@id\":\"https:\\\/\\\/www.merceknet.com\\\/tr\\\/2026\\\/03\\\/04\\\/mubarek-ramazanin-15-gunu\\\/#breadcrumb\"},\"inLanguage\":\"tr\",\"potentialAction\":[{\"@type\":\"ReadAction\",\"target\":[\"https:\\\/\\\/www.merceknet.com\\\/tr\\\/2026\\\/03\\\/04\\\/mubarek-ramazanin-15-gunu\\\/\"]}]},{\"@type\":\"ImageObject\",\"inLanguage\":\"tr\",\"@id\":\"https:\\\/\\\/www.merceknet.com\\\/tr\\\/2026\\\/03\\\/04\\\/mubarek-ramazanin-15-gunu\\\/#primaryimage\",\"url\":\"https:\\\/\\\/www.merceknet.com\\\/tr\\\/wp-content\\\/uploads\\\/2026\\\/03\\\/manset-ramazan.png\",\"contentUrl\":\"https:\\\/\\\/www.merceknet.com\\\/tr\\\/wp-content\\\/uploads\\\/2026\\\/03\\\/manset-ramazan.png\",\"width\":1536,\"height\":1024},{\"@type\":\"BreadcrumbList\",\"@id\":\"https:\\\/\\\/www.merceknet.com\\\/tr\\\/2026\\\/03\\\/04\\\/mubarek-ramazanin-15-gunu\\\/#breadcrumb\",\"itemListElement\":[{\"@type\":\"ListItem\",\"position\":1,\"name\":\"Anasayfa\",\"item\":\"https:\\\/\\\/www.merceknet.com\\\/tr\\\/\"},{\"@type\":\"ListItem\",\"position\":2,\"name\":\"M\u00fcbarek Ramazan\u2019\u0131n 15. G\u00fcn\u00fc\"}]},{\"@type\":\"WebSite\",\"@id\":\"https:\\\/\\\/www.merceknet.com\\\/tr\\\/#website\",\"url\":\"https:\\\/\\\/www.merceknet.com\\\/tr\\\/\",\"name\":\"Merceknet\",\"description\":\"T\u00fcrkiye'nin ba\u011f\u0131ms\u0131z internet haber gazetesi\",\"publisher\":{\"@id\":\"https:\\\/\\\/www.merceknet.com\\\/tr\\\/#organization\"},\"potentialAction\":[{\"@type\":\"SearchAction\",\"target\":{\"@type\":\"EntryPoint\",\"urlTemplate\":\"https:\\\/\\\/www.merceknet.com\\\/tr\\\/?s={search_term_string}\"},\"query-input\":{\"@type\":\"PropertyValueSpecification\",\"valueRequired\":true,\"valueName\":\"search_term_string\"}}],\"inLanguage\":\"tr\"},{\"@type\":\"Organization\",\"@id\":\"https:\\\/\\\/www.merceknet.com\\\/tr\\\/#organization\",\"name\":\"Merceknet Haber\",\"url\":\"https:\\\/\\\/www.merceknet.com\\\/tr\\\/\",\"logo\":{\"@type\":\"ImageObject\",\"inLanguage\":\"tr\",\"@id\":\"https:\\\/\\\/www.merceknet.com\\\/tr\\\/#\\\/schema\\\/logo\\\/image\\\/\",\"url\":\"https:\\\/\\\/www.merceknet.com\\\/tr\\\/wp-content\\\/uploads\\\/2026\\\/01\\\/868ee895-9395-465e-bb2e-00afb6ea7c41-md-2.jpeg\",\"contentUrl\":\"https:\\\/\\\/www.merceknet.com\\\/tr\\\/wp-content\\\/uploads\\\/2026\\\/01\\\/868ee895-9395-465e-bb2e-00afb6ea7c41-md-2.jpeg\",\"width\":800,\"height\":533,\"caption\":\"Merceknet Haber\"},\"image\":{\"@id\":\"https:\\\/\\\/www.merceknet.com\\\/tr\\\/#\\\/schema\\\/logo\\\/image\\\/\"},\"sameAs\":[\"https:\\\/\\\/www.facebook.com\\\/merceknet\",\"https:\\\/\\\/x.com\\\/merceknethaber\",\"https:\\\/\\\/www.linkedin.com\\\/feed\\\/\",\"https:\\\/\\\/www.instagram.com\\\/merceknethaber\\\/\",\"https:\\\/\\\/www.youtube.com\\\/@merceknet\"]},{\"@type\":\"Person\",\"@id\":\"https:\\\/\\\/www.merceknet.com\\\/tr\\\/#\\\/schema\\\/person\\\/2b640179dc328e9c37cb64df4f6c3fe7\",\"name\":\"Av. \u00d6zge \u00d6zmen Korkut\",\"image\":{\"@type\":\"ImageObject\",\"inLanguage\":\"tr\",\"@id\":\"https:\\\/\\\/secure.gravatar.com\\\/avatar\\\/912ed4ebd13e18a5c6cc95aecd61f4ea14b40ce2626de4b61bcf4d9bffb62cd4?s=96&d=mm&r=g\",\"url\":\"https:\\\/\\\/secure.gravatar.com\\\/avatar\\\/912ed4ebd13e18a5c6cc95aecd61f4ea14b40ce2626de4b61bcf4d9bffb62cd4?s=96&d=mm&r=g\",\"contentUrl\":\"https:\\\/\\\/secure.gravatar.com\\\/avatar\\\/912ed4ebd13e18a5c6cc95aecd61f4ea14b40ce2626de4b61bcf4d9bffb62cd4?s=96&d=mm&r=g\",\"caption\":\"Av. \u00d6zge \u00d6zmen Korkut\"},\"sameAs\":[\"av.ozgeozmenkorkut\"],\"url\":\"https:\\\/\\\/www.merceknet.com\\\/tr\\\/author\\\/ozgeozmen\\\/\"}]}<\/script>\n<!-- \/ Yoast SEO plugin. -->","yoast_head_json":{"title":"M\u00fcbarek Ramazan\u2019\u0131n 15. G\u00fcn\u00fc - Merceknet Haber","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:\/\/www.merceknet.com\/tr\/2026\/03\/04\/mubarek-ramazanin-15-gunu\/","og_locale":"tr_TR","og_type":"article","og_title":"M\u00fcbarek Ramazan\u2019\u0131n 15. G\u00fcn\u00fc - Merceknet Haber","og_description":"Ramazan\u2019\u0131n 15. g\u00fcn\u00fcnde; ayet, hadis, dua, zek\u00e2t\u0131n hikmeti, Samsun y\u00f6resine \u00f6zg\u00fc iftar men\u00fcs\u00fc ve Konya ba\u015fta olmak \u00fczere bir\u00e7ok merkez i\u00e7in imsak-iftar saatleriyle manevi iklimi g\u00fc\u00e7lendiren \u00f6zel bir sayfa.","og_url":"https:\/\/www.merceknet.com\/tr\/2026\/03\/04\/mubarek-ramazanin-15-gunu\/","og_site_name":"Merceknet Haber","article_publisher":"https:\/\/www.facebook.com\/merceknet","article_author":"https:\/\/www.facebook.com\/merceknet","article_published_time":"2026-03-04T20:50:57+00:00","og_image":[{"url":"https:\/\/www.merceknet.com\/tr\/wp-content\/uploads\/2026\/03\/manset-ramazan.png","width":1024,"height":683,"type":"image\/png"}],"author":"Hamdi Ba\u011fc\u0131","twitter_card":"summary_large_image","twitter_creator":"@https:\/\/x.com\/merceknethaber","twitter_site":"@merceknethaber","twitter_misc":{"Yazan:":"Hamdi Ba\u011fc\u0131","Tahmini okuma s\u00fcresi":"41 dakika"},"schema":{"@context":"https:\/\/schema.org","@graph":[{"@type":"Article","@id":"https:\/\/www.merceknet.com\/tr\/2026\/03\/04\/mubarek-ramazanin-15-gunu\/#article","isPartOf":{"@id":"https:\/\/www.merceknet.com\/tr\/2026\/03\/04\/mubarek-ramazanin-15-gunu\/"},"author":{"name":"Hamdi Ba\u011fc\u0131","@id":"https:\/\/www.merceknet.com\/tr\/#\/schema\/person\/28c60df0a00241899776a580cb9db4f5"},"headline":"M\u00fcbarek Ramazan\u2019\u0131n 15. G\u00fcn\u00fc","datePublished":"2026-03-04T20:50:57+00:00","mainEntityOfPage":{"@id":"https:\/\/www.merceknet.com\/tr\/2026\/03\/04\/mubarek-ramazanin-15-gunu\/"},"wordCount":9950,"commentCount":0,"publisher":{"@id":"https:\/\/www.merceknet.com\/tr\/#organization"},"image":{"@id":"https:\/\/www.merceknet.com\/tr\/2026\/03\/04\/mubarek-ramazanin-15-gunu\/#primaryimage"},"thumbnailUrl":"https:\/\/www.merceknet.com\/tr\/wp-content\/uploads\/2026\/03\/manset-ramazan.png","keywords":["ayet","hadis","\u0130ftar","Konya","Ramazan"],"inLanguage":"tr","potentialAction":[{"@type":"CommentAction","name":"Comment","target":["https:\/\/www.merceknet.com\/tr\/2026\/03\/04\/mubarek-ramazanin-15-gunu\/#respond"]}]},{"@type":"WebPage","@id":"https:\/\/www.merceknet.com\/tr\/2026\/03\/04\/mubarek-ramazanin-15-gunu\/","url":"https:\/\/www.merceknet.com\/tr\/2026\/03\/04\/mubarek-ramazanin-15-gunu\/","name":"M\u00fcbarek Ramazan\u2019\u0131n 15. G\u00fcn\u00fc - Merceknet Haber","isPartOf":{"@id":"https:\/\/www.merceknet.com\/tr\/#website"},"primaryImageOfPage":{"@id":"https:\/\/www.merceknet.com\/tr\/2026\/03\/04\/mubarek-ramazanin-15-gunu\/#primaryimage"},"image":{"@id":"https:\/\/www.merceknet.com\/tr\/2026\/03\/04\/mubarek-ramazanin-15-gunu\/#primaryimage"},"thumbnailUrl":"https:\/\/www.merceknet.com\/tr\/wp-content\/uploads\/2026\/03\/manset-ramazan.png","datePublished":"2026-03-04T20:50:57+00:00","breadcrumb":{"@id":"https:\/\/www.merceknet.com\/tr\/2026\/03\/04\/mubarek-ramazanin-15-gunu\/#breadcrumb"},"inLanguage":"tr","potentialAction":[{"@type":"ReadAction","target":["https:\/\/www.merceknet.com\/tr\/2026\/03\/04\/mubarek-ramazanin-15-gunu\/"]}]},{"@type":"ImageObject","inLanguage":"tr","@id":"https:\/\/www.merceknet.com\/tr\/2026\/03\/04\/mubarek-ramazanin-15-gunu\/#primaryimage","url":"https:\/\/www.merceknet.com\/tr\/wp-content\/uploads\/2026\/03\/manset-ramazan.png","contentUrl":"https:\/\/www.merceknet.com\/tr\/wp-content\/uploads\/2026\/03\/manset-ramazan.png","width":1536,"height":1024},{"@type":"BreadcrumbList","@id":"https:\/\/www.merceknet.com\/tr\/2026\/03\/04\/mubarek-ramazanin-15-gunu\/#breadcrumb","itemListElement":[{"@type":"ListItem","position":1,"name":"Anasayfa","item":"https:\/\/www.merceknet.com\/tr\/"},{"@type":"ListItem","position":2,"name":"M\u00fcbarek Ramazan\u2019\u0131n 15. G\u00fcn\u00fc"}]},{"@type":"WebSite","@id":"https:\/\/www.merceknet.com\/tr\/#website","url":"https:\/\/www.merceknet.com\/tr\/","name":"Merceknet","description":"T\u00fcrkiye'nin ba\u011f\u0131ms\u0131z internet haber gazetesi","publisher":{"@id":"https:\/\/www.merceknet.com\/tr\/#organization"},"potentialAction":[{"@type":"SearchAction","target":{"@type":"EntryPoint","urlTemplate":"https:\/\/www.merceknet.com\/tr\/?s={search_term_string}"},"query-input":{"@type":"PropertyValueSpecification","valueRequired":true,"valueName":"search_term_string"}}],"inLanguage":"tr"},{"@type":"Organization","@id":"https:\/\/www.merceknet.com\/tr\/#organization","name":"Merceknet Haber","url":"https:\/\/www.merceknet.com\/tr\/","logo":{"@type":"ImageObject","inLanguage":"tr","@id":"https:\/\/www.merceknet.com\/tr\/#\/schema\/logo\/image\/","url":"https:\/\/www.merceknet.com\/tr\/wp-content\/uploads\/2026\/01\/868ee895-9395-465e-bb2e-00afb6ea7c41-md-2.jpeg","contentUrl":"https:\/\/www.merceknet.com\/tr\/wp-content\/uploads\/2026\/01\/868ee895-9395-465e-bb2e-00afb6ea7c41-md-2.jpeg","width":800,"height":533,"caption":"Merceknet Haber"},"image":{"@id":"https:\/\/www.merceknet.com\/tr\/#\/schema\/logo\/image\/"},"sameAs":["https:\/\/www.facebook.com\/merceknet","https:\/\/x.com\/merceknethaber","https:\/\/www.linkedin.com\/feed\/","https:\/\/www.instagram.com\/merceknethaber\/","https:\/\/www.youtube.com\/@merceknet"]},{"@type":"Person","@id":"https:\/\/www.merceknet.com\/tr\/#\/schema\/person\/2b640179dc328e9c37cb64df4f6c3fe7","name":"Av. \u00d6zge \u00d6zmen Korkut","image":{"@type":"ImageObject","inLanguage":"tr","@id":"https:\/\/secure.gravatar.com\/avatar\/912ed4ebd13e18a5c6cc95aecd61f4ea14b40ce2626de4b61bcf4d9bffb62cd4?s=96&d=mm&r=g","url":"https:\/\/secure.gravatar.com\/avatar\/912ed4ebd13e18a5c6cc95aecd61f4ea14b40ce2626de4b61bcf4d9bffb62cd4?s=96&d=mm&r=g","contentUrl":"https:\/\/secure.gravatar.com\/avatar\/912ed4ebd13e18a5c6cc95aecd61f4ea14b40ce2626de4b61bcf4d9bffb62cd4?s=96&d=mm&r=g","caption":"Av. \u00d6zge \u00d6zmen Korkut"},"sameAs":["av.ozgeozmenkorkut"],"url":"https:\/\/www.merceknet.com\/tr\/author\/ozgeozmen\/"}]}},"views":61,"_links":{"self":[{"href":"https:\/\/www.merceknet.com\/tr\/wp-json\/wp\/v2\/posts\/10523","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.merceknet.com\/tr\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.merceknet.com\/tr\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.merceknet.com\/tr\/wp-json\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/www.merceknet.com\/tr\/wp-json\/wp\/v2\/comments?post=10523"}],"version-history":[{"count":1,"href":"https:\/\/www.merceknet.com\/tr\/wp-json\/wp\/v2\/posts\/10523\/revisions"}],"predecessor-version":[{"id":10526,"href":"https:\/\/www.merceknet.com\/tr\/wp-json\/wp\/v2\/posts\/10523\/revisions\/10526"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/www.merceknet.com\/tr\/wp-json\/wp\/v2\/media\/10524"}],"wp:attachment":[{"href":"https:\/\/www.merceknet.com\/tr\/wp-json\/wp\/v2\/media?parent=10523"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.merceknet.com\/tr\/wp-json\/wp\/v2\/categories?post=10523"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.merceknet.com\/tr\/wp-json\/wp\/v2\/tags?post=10523"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}