{"id":951,"date":"2025-10-06T12:29:23","date_gmt":"2025-10-06T12:29:23","guid":{"rendered":"https:\/\/mehmetozgurersan.com\/?p=951"},"modified":"2025-10-06T12:29:23","modified_gmt":"2025-10-06T12:29:23","slug":"ali-sirri-ari-sirridir-alevi-bektasi-irfaninda-giz-bal-ve-hakikat","status":"publish","type":"post","link":"https:\/\/mehmetozgurersan.com\/?p=951","title":{"rendered":"\u201cAli S\u0131rr\u0131 Ar\u0131 S\u0131rr\u0131d\u0131r\u201d: Alev\u00ee-Bekta\u015f\u00ee \u0130rfan\u0131nda Giz, Bal ve Hakikat"},"content":{"rendered":"
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Yazar: Mehmet \u00d6zg\u00fcr Ersan (Yes\u00e2r\u00ee Abdal)<\/div>\n
Anahtar Kelimeler: Alev\u00ee-Bekta\u015f\u00ee, S\u0131r, Ali, Ar\u0131, Giz, Nefes, \u0130rfan<\/div>\n<\/div>\n
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\u00d6z<\/div>\n<\/div>\n
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Bu \u00e7al\u0131\u015fma, Alev\u00ee-Bekta\u015f\u00ee irfan\u0131nda s\u0131k\u00e7a dile getirilen \u201cAli s\u0131rr\u0131 ar\u0131 s\u0131rr\u0131d\u0131r\u201d deyi\u015finin anlam katmanlar\u0131n\u0131 \u00e7\u00f6z\u00fcmlemeyi ama\u00e7lar. S\u00f6z konusu ifade, hem do\u011fadaki \u201car\u0131\u201d sembol\u00fc \u00fczerinden \u00fcretkenli\u011fi, \u00f6z saklamay\u0131 ve kutsal bilinci; hem de \u201cAli\u201d kavram\u0131 \u00fczerinden vel\u00e2yetin, ilah\u00ee nurun ve hakikat s\u0131rr\u0131n\u0131n remzini ta\u015f\u0131r. \u00c7al\u0131\u015fma, bu benzetmeyi tarihsel-teolojik, sembolik ve mistik ba\u011flamlarda yorumlayarak \u201cs\u0131r\u201d kavram\u0131n\u0131n Alev\u00ee epistemolojisindeki yerini inceler.<\/div>\n<\/div>\n
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1. Giri\u015f: S\u0131r Kavram\u0131n\u0131n Tasavvuf\u00ee Mahiyeti<\/div>\n<\/div>\n
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Alev\u00ee-Bekta\u015f\u00ee gelene\u011finde \u201cs\u0131r\u201d, hakikatin \u00f6rt\u00fcl\u00fc bi\u00e7imidir. Her bilgi herkese a\u00e7\u0131lmaz; \u00e7\u00fcnk\u00fc hakikat, ancak \u201cehil olan g\u00f6n\u00fcllere\u201d tecelli eder. S\u0131r, bir korunma bi\u00e7imidir. Bu y\u00f6n\u00fcyle takiyye kavram\u0131yla da ili\u015fkilidir.<\/div>\n
\u0130mam Cafer-i S\u00e2d\u0131k \u015f\u00f6yle buyurur:<\/div>\n<\/div>\n
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\u201cS\u0131r saklamak bizim din\u00ee prati\u011fimizdir. Kim takiyye uygulamazsa, onun ger\u00e7ek inanc\u0131 yoktur.\u201d\u00b9<\/div>\n<\/div>\n
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S\u0131r, inanc\u0131 korur; t\u0131pk\u0131 ar\u0131n\u0131n bal\u0131n\u0131 saklayan balmumu gibi.<\/div>\n<\/div>\n
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1. Giri\u015f: S\u0131r Kavram\u0131n\u0131n Tasavvuf\u00ee Mahiyeti<\/div>\n<\/div>\n
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Alev\u00ee-Bekta\u015f\u00ee irfan\u0131nda \u201cs\u0131r\u201d, hakikatin \u00f6rt\u00fcl\u00fc ve ehline mahsus h\u00e2lidir. \u201cS\u0131r\u201d s\u00f6zc\u00fc\u011f\u00fc, Arap\u00e7a k\u00f6keniyle serr k\u00f6k\u00fcnden gelir; giz, mahrem, i\u00e7sel \u00f6z anlamlar\u0131n\u0131 ta\u015f\u0131r. Bu kavram, yaln\u0131zca gizlenmi\u015f bir bilgi de\u011fil; bilginin kalpte olgunla\u015fm\u0131\u015f bi\u00e7imidir. Her bilgi herkese a\u00e7\u0131lmaz; \u00e7\u00fcnk\u00fc hakikat, ak\u0131lla de\u011fil, ar\u0131nm\u0131\u015f g\u00f6n\u00fclle idrak edilir.<\/div>\n<\/div>\n
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S\u0131r, bu anlamda bir \u201ckorunma bi\u00e7imi\u201ddir. Zira Alev\u00ee-Bekta\u015f\u00ee topluluklar\u0131, tarih boyunca hem siyasal bask\u0131lardan hem de mezheb\u00ee \u015fiddetten korunmak i\u00e7in inan\u00e7lar\u0131n\u0131 semboller, nefesler ve rit\u00fceller arac\u0131l\u0131\u011f\u0131yla gizli bir dilde ya\u015fatm\u0131\u015flard\u0131r. Bu durumun teolojik ifadesi takiyye kavram\u0131d\u0131r.<\/div>\n<\/div>\n
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\u0130mam Cafer-i S\u00e2d\u0131k bu konuda \u015f\u00f6yle buyurur:<\/div>\n<\/div>\n
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\u201cS\u0131r saklamak bizim din\u00ee prati\u011fimizdir. Kim takiyye uygulamazsa, onun ger\u00e7ek inanc\u0131 yoktur.\u201d\u00b9<\/div>\n<\/div>\n
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Bu s\u00f6z, Alev\u00ee-Bekta\u015f\u00ee \u00f6\u011fretisinde \u201cs\u0131r saklamak\u201d\u0131n yaln\u0131zca bir tedbir de\u011fil, ayn\u0131 zamanda bir iman disiplini oldu\u011funu vurgular.<\/div>\n
Bu ba\u011flamda \u201cs\u0131r\u201d, hem ontolojik (varl\u0131\u011fa dair) hem de ahl\u00e2k\u00ee (davran\u0131\u015fa dair) bir kategori olarak kar\u015f\u0131m\u0131za \u00e7\u0131kar.<\/div>\n<\/div>\n
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S\u0131r, inanc\u0131 korur; t\u0131pk\u0131 ar\u0131n\u0131n bal\u0131n\u0131 saklayan balmumu gibi. Ar\u0131, bal\u0131 d\u0131\u015f etkenlerden korumak i\u00e7in \u201cs\u0131r\u201d denilen ince bir tabakayla \u00f6rter. Bu, hem koruyucu hem gizleyici bir eylemdir.<\/div>\n
Alev\u00ee-Bekta\u015f\u00ee toplumlar\u0131nda \u201cs\u0131r\u201d\u0131n korunmas\u0131 da bu do\u011fa metaforuyla \u00f6zde\u015fle\u015fmi\u015ftir:<\/div>\n
Hakikat, ehil olmayanlardan saklan\u0131r, ama ehline i\u015faretlerle g\u00f6sterilir.<\/div>\n<\/div>\n
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\u201cS\u0131rr\u0131 olmayan\u0131n yolu olmaz,<\/div>\n
Yolun olmayan\u0131n Hakk\u2019\u0131 olmaz.\u201d (Bekta\u015f\u00ee deyi\u015fi)<\/div>\n<\/div>\n
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\u00b9 El-Kuleyn\u00ee, \u201cUs\u00fbl el-K\u00e2f\u00ee\u201d, Cilt II, Beyrut: D\u00e2r el-K\u00fct\u00fcb el-\u0130sl\u00e2miyye, 1983, s. 45.<\/div>\n<\/div>\n
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1. S\u0131r: Giz\u2019in G\u00f6n\u00fcldeki Yank\u0131s\u0131<\/div>\n<\/div>\n
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S\u0131r, Alev\u00ee-Bekta\u015f\u00ee yolunda bir perde de\u011fil, bir emanettir.<\/div>\n
Hakikat, her g\u00f6n\u00fcle inmez; \u00e7\u00fcnk\u00fc her g\u00f6n\u00fcl bir kovan de\u011fildir.<\/div>\n
S\u0131r, sadece bilenin de\u011fil, ta\u015f\u0131yabilenin y\u00fck\u00fcd\u00fcr.<\/div>\n<\/div>\n
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Alev\u00ee der ki: \u201cS\u0131rr\u0131 olmayan\u0131n yolu olmaz.\u201d<\/div>\n
Bu y\u00fczden \u201cs\u0131r\u201d bir suskunluk de\u011fil, koruyucu bir dildir.<\/div>\n
Bazen bir nefeste, bazen bir sembolde, bazen de bir cem meydan\u0131nda gizlenir.<\/div>\n<\/div>\n
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\u0130mam Cafer-i S\u00e2d\u0131k buyurmu\u015f:<\/div>\n<\/div>\n
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\u201cS\u0131r saklamak bizim din\u00ee prati\u011fimizdir.\u201d<\/div>\n<\/div>\n
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Bu s\u00f6z, ar\u0131n\u0131n bal\u0131 korudu\u011fu gibi, inanc\u0131n da g\u00f6n\u00fclde korunmas\u0131 gerekti\u011fini anlat\u0131r.<\/div>\n
Ar\u0131 bal\u0131n\u0131 \u201cs\u0131r\u201dla \u00f6rter; can eri de hakikatini \u201cedep\u201dle saklar.<\/div>\n
\u00c7\u00fcnk\u00fc Alev\u00ee yolunda s\u0131rr\u0131n asl\u0131 edeptir, edebin \u00f6z\u00fc de sevgidir.<\/div>\n<\/div>\n
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2. Ar\u0131\u2019n\u0131n S\u0131rr\u0131: Do\u011fadaki Tevhid \u00d6\u011fretisi<\/div>\n<\/div>\n
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Ar\u0131, Kur\u2019an-\u0131 Kerim\u2019de \u201cNahl\u201d s\u00fbresiyle an\u0131l\u0131r. Ar\u0131, do\u011fadaki tevhidin sessiz \u00f6\u011fretmenidir. Her \u00e7i\u00e7ekten \u00f6z al\u0131r, bu \u00f6zleri birle\u015ftirerek bal yapar. Bal\u0131n \u00fczerini \u201cs\u0131r\u201d ad\u0131 verilen balmumu tabakas\u0131yla \u00f6rter. Bu tabaka, hem koruyucu hem gizleyicidir.<\/div>\n<\/div>\n
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Alev\u00eeler de tarih boyunca \u2014\u00f6zellikle 7-9. y\u00fczy\u0131llarda Bizans-Hristiyan bask\u0131lar\u0131ndan, 11-13. y\u00fczy\u0131llarda ise Emev\u00ee-S\u00fcnn\u00ee tahakk\u00fcm\u00fcnden ka\u00e7arken\u2014 inan\u00e7lar\u0131n\u0131 bu \u201car\u0131 s\u0131rr\u0131\u201dyla saklam\u0131\u015flard\u0131r. \u0130nan\u00e7lar\u0131n\u0131 s\u00f6zle de\u011fil, sembolle, nefesle, rit\u00fcelle ta\u015f\u0131m\u0131\u015flard\u0131r.<\/div>\n<\/div>\n
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2. Ar\u0131\u2019n\u0131n S\u0131rr\u0131: Do\u011fadaki Tevhid \u00d6\u011fretisi<\/div>\n<\/div>\n
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Ar\u0131, Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019de ad\u0131n\u0131 alan nadir canl\u0131lardan biridir. en-Nahl (\u0627\u0644\u0646\u062d\u0644, \u201cAr\u0131lar\u201d) s\u00fbresi, do\u011fadaki ilahi nizam\u0131n, yarat\u0131l\u0131\u015f\u0131n hikmetle d\u00fczenlenmi\u015f yap\u0131s\u0131n\u0131n sembolik bir a\u00e7\u0131klamas\u0131d\u0131r.<\/div>\n
\u201cRabbin bal ar\u0131s\u0131na vahyetti: Da\u011flardan, a\u011fa\u00e7lardan ve insanlar\u0131n kurdu\u011fu kovanlardan kendine evler edin. Her meyveden ye, Rabbinin yollar\u0131nda boyun e\u011ferek y\u00fcr\u00fc; onlar\u0131n kar\u0131nlar\u0131ndan renkleri \u00e7e\u015fit \u00e7e\u015fit bir i\u00e7ecek \u00e7\u0131kar; onda insanlar i\u00e7in \u015fifa vard\u0131r…\u201d (Nahl, 16:68-69).<\/div>\n<\/div>\n
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Bu ayet, ar\u0131n\u0131n yaln\u0131zca biyolojik bir varl\u0131k de\u011fil, tevhidin fiil\u00ee bir \u00f6\u011fretmeni oldu\u011funu g\u00f6sterir. Ar\u0131, do\u011fadaki \u201cvahdet d\u00fczenini\u201d temsil eder. Her \u00e7i\u00e7ekten \u00f6z al\u0131r, ama b\u00fct\u00fcn o \u00f6zleri birle\u015ftirerek tek bir tatta toplar. Bu, Alev\u00ee-Bekta\u015f\u00ee \u00f6\u011fretisindeki \u201c\u00e7oklukta birli\u011fe\u201d (kesret i\u00e7inde vahdet) kar\u015f\u0131l\u0131k gelir.<\/div>\n<\/div>\n
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Ar\u0131n\u0131n bal yapma s\u00fcreci, irfan yolunun bir metaforu gibidir:<\/div>\n<\/div>\n
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\u00c7i\u00e7ek, bilgi kayna\u011f\u0131d\u0131r.<\/div>\n<\/div>\n
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\u00d6z, marifettir.<\/div>\n<\/div>\n
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Bal, hakikattir.<\/div>\n<\/div>\n
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Balmumu (s\u0131r) ise o hakikatin korunmas\u0131d\u0131r.<\/div>\n<\/div>\n
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Bu s\u0131r tabakas\u0131, hem koruyucu hem gizleyici bir anlam ta\u015f\u0131r. Nas\u0131l ki ar\u0131 bal\u0131n\u0131 korumak i\u00e7in \u201cs\u0131r\u201dla \u00f6rterse, insan-\u0131 k\u00e2mil de Hakk\u2019\u0131n hakikatini edep perdesiyle gizler.<\/div>\n<\/div>\n
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Alev\u00eeler, y\u00fczy\u0131llar boyunca \u2014\u00f6zellikle 7.-9. y\u00fczy\u0131llarda Bizans ve Ortodoks Hristiyan bask\u0131s\u0131ndan, 11.-13. y\u00fczy\u0131llarda Emev\u00ee-S\u00fcnn\u00ee politik \u015fiddetten\u2014 korunmak i\u00e7in ar\u0131 s\u0131rr\u0131n\u0131n bu do\u011fa yasas\u0131n\u0131 kendilerine \u00f6rnek alm\u0131\u015flard\u0131r.<\/div>\n
\u0130nan\u00e7lar\u0131n\u0131 a\u00e7\u0131k\u00e7a de\u011fil, semboller, nefesler, cem erk\u00e2n\u0131 ve remz\u00ee dil arac\u0131l\u0131\u011f\u0131yla ta\u015f\u0131m\u0131\u015flard\u0131r.<\/div>\n
Bu gizlilik, bir korkunun de\u011fil; irfan\u0131n korunma bi\u00e7iminin ifadesidir.<\/div>\n<\/div>\n
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Ar\u0131, do\u011fadaki sessiz m\u00fcr\u015fiddir. O da t\u0131pk\u0131 bir dervi\u015f gibi, s\u00fcrekli \u201cseyir h\u00e2lindedir\u201d; \u00e7i\u00e7ekten \u00e7i\u00e7e\u011fe gezer, \u00f6zleri birle\u015ftirir, birli\u011fe d\u00f6ner. Bu d\u00f6ng\u00fc, vahdet dairesinin k\u00fc\u00e7\u00fck bir yans\u0131mas\u0131d\u0131r.<\/div>\n<\/div>\n
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\u201cHer kim tevhidi bilmek isterse, ar\u0131n\u0131n yoluna baks\u0131n.\u201d<\/div>\n
(Bekta\u015f\u00ee Menk\u0131besi)<\/div>\n<\/div>\n
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Kaynaklar:<\/div>\n<\/div>\n
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Kur\u2019\u00e2n-\u0131 Ker\u00eem, Nahl S\u00fbresi, 16:68\u201369.<\/div>\n<\/div>\n
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\u0130bn Arab\u00ee, F\u00fct\u00fbh\u00e2t-\u0131 Mekkiyye, C.II, Beyrut: D\u00e2r S\u00e2d\u0131r, 2004.<\/div>\n<\/div>\n
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Melikoff, Ir\u00e8ne. Uyur \u0130dik Uyard\u0131lar, \u0130stanbul: Cem Yay., 1993.<\/div>\n<\/div>\n
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Ocak, A. Ya\u015far. Alev\u00ee ve Bekta\u015f\u00ee \u0130nan\u00e7lar\u0131nda Gizlilik ve S\u0131r Kavram\u0131, Ankara, 1983.<\/div>\n<\/div>\n
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2. Ar\u0131\u2019n\u0131n S\u0131rr\u0131: Do\u011fadaki Tevhid \u00d6\u011fretisi<\/div>\n<\/div>\n
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Her \u00e7i\u00e7ek, bir nefes ta\u015f\u0131r;<\/div>\n
her \u00f6z, bir hikmet s\u00f6yler.<\/div>\n
Ar\u0131, bu hikmetleri toplayan sessiz bir dervi\u015ftir.<\/div>\n<\/div>\n
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Kur\u2019an\u2019da ad\u0131yla an\u0131l\u0131r: Nahl \u2014 yani \u201cAr\u0131.\u201d<\/div>\n
Rabbi ona vahyeder: \u201cDa\u011flardan, a\u011fa\u00e7lardan ev edin.\u201d<\/div>\n
Ve o, her \u00e7i\u00e7e\u011fin \u00f6z\u00fcn\u00fc birle\u015ftirip tek bir tatta toplar.<\/div>\n
\u0130\u015fte tevhid budur: \u00e7oklukta birli\u011fi bulmak.<\/div>\n<\/div>\n
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Bal\u0131n \u00fcst\u00fcndeki balmumu \u201cs\u0131r\u201dd\u0131r \u2014<\/div>\n
bal\u0131n kendisi hakikattir.<\/div>\n
S\u0131r, o hakikatin perdesidir;<\/div>\n
t\u0131pk\u0131 Alev\u00ee\u2019nin g\u00f6nl\u00fcnde saklad\u0131\u011f\u0131 inan\u00e7 gibi.<\/div>\n<\/div>\n
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Y\u00fczy\u0131llar \u00f6nce, Alev\u00ee topluluklar<\/div>\n
d\u0131\u015f bask\u0131lardan korunmak i\u00e7in<\/div>\n
inan\u00e7lar\u0131n\u0131 ar\u0131 gibi gizlediler.<\/div>\n
S\u00f6zle de\u011fil, i\u015faretle;<\/div>\n
kitapla de\u011fil, nefesle anlatt\u0131lar.<\/div>\n
Bal\u0131 saklad\u0131lar, ama kokusu hep kald\u0131.<\/div>\n<\/div>\n
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Ar\u0131, bize \u00f6\u011fretir:<\/div>\n
Hakikat, sesle de\u011fil, \u00f6zle ta\u015f\u0131n\u0131r.<\/div>\n
Her \u00f6z bir damla, her damla bir s\u0131rd\u0131r.<\/div>\n
Ve o s\u0131r, Ali\u2019nin nuruna gider.<\/div>\n<\/div>\n
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\u201cAr\u0131 bal yapar, Ali nur sa\u00e7ar.<\/div>\n
Bal tat verir dile, Ali cana.\u201d<\/div>\n
(Yes\u00e2r\u00ee Abdal)<\/div>\n<\/div>\n
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3. Ali\u2019nin S\u0131rr\u0131: Velayet Nurunun Hakikati<\/div>\n<\/div>\n
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Alev\u00ee-Bekta\u015f\u00ee teolojisinde Ali, sadece tarihsel bir \u015fahsiyet de\u011fil, \u201cKudret Kandilinde Pinhan Nur\u201ddur.<\/div>\n
Devr\u00e2n\u00ee \u015f\u00f6yle s\u00f6yler:<\/div>\n<\/div>\n
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\u201cKudret kandilinde gizli nihanda \/ La mek\u00e2n elinde s\u0131r idi Ali.\u201d<\/div>\n<\/div>\n
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Bu s\u00f6ylem, \u201cAli\u2019nin s\u0131rr\u0131\u201dn\u0131n yarat\u0131l\u0131\u015ftan \u00f6nce var oldu\u011fu inanc\u0131n\u0131 ifade eder. Alev\u00ee kozmolojisinde \u201cNur-\u0131 Muhammed\u00ee\u201d ile \u201cNur-\u0131 Al\u00ee\u201d ayn\u0131 cevherin iki tezah\u00fcr\u00fcd\u00fcr.<\/div>\n<\/div>\n
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Hz. Muhammed\u2019in, \u201c\u0130ki s\u0131rra ak\u0131l ermez: Ar\u0131\u2019n\u0131n s\u0131rr\u0131, Ali\u2019nin s\u0131rr\u0131\u201d buyru\u011fu bu kozmik ba\u011f\u0131 i\u015faret eder.\u00b2<\/div>\n
3. Ali\u2019nin S\u0131rr\u0131: Velayet Nurunun Hakikati<\/div>\n<\/div>\n
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Alev\u00ee-Bekta\u015f\u00ee teolojisinde Hz. Ali, yaln\u0131zca tarih\u00ee bir \u015fahsiyet de\u011fil, varl\u0131\u011f\u0131n \u00f6z\u00fcndeki \u201cKudret Kandilinde Pinhan Nur\u201d olarak kabul edilir.<\/div>\n
Bu anlay\u0131\u015fta Ali, yarat\u0131l\u0131\u015f\u0131n ba\u015flang\u0131c\u0131ndaki \u201cNur-\u0131 Muhammed\u00ee\u201d ile ayn\u0131 cevherdendir; ikisi \u201cayn\u0131 hakikatin iki zuhurudur.\u201d<\/div>\n<\/div>\n
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Devr\u00e2n\u00ee\u2019nin \u015fu beyti bu kozmik anlay\u0131\u015f\u0131 \u00f6zl\u00fc bi\u00e7imde ifade eder:<\/div>\n<\/div>\n
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\u201cKudret kandilinde gizli nihanda,<\/div>\n
L\u00e2 mek\u00e2n elinde s\u0131r idi Ali.\u201d<\/div>\n<\/div>\n
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Bu beyitte \u201cKudret kandili\u201d, Tanr\u0131\u2019n\u0131n yarat\u0131c\u0131 kudretinin sembol\u00fcd\u00fcr; \u201cpinhan\u201d ise yarat\u0131l\u0131\u015f \u00f6ncesi gizlili\u011fi belirtir. Yani Ali\u2019nin hakikati, mek\u00e2n ve zamandan \u00f6nce Hakk\u2019\u0131n ilminde mevcut bir n\u00fbr olarak g\u00f6r\u00fcl\u00fcr.<\/div>\n
Alev\u00ee-Bekta\u015f\u00ee kozmolojisine g\u00f6re, varl\u0131k \u00e2lemi bu n\u00fbrun tecell\u00eesinden do\u011fmu\u015ftur.<\/div>\n<\/div>\n
\n
Bu doktrin, \u201cNur-\u0131 Muhammed\u00ee\u201d \u00f6\u011fretisiyle birlikte d\u00fc\u015f\u00fcn\u00fcl\u00fcr.<\/div>\n
Muhammed, zahirde tecell\u00ee eden n\u00fbrdur; Ali ise o n\u00fbrun b\u00e2t\u0131n\u0131nda gizlenen hakikattir.<\/div>\n
Bu sebeple Alev\u00eeler aras\u0131nda s\u0131k\u00e7a s\u00f6ylenen \u201cMuhammed aynas\u0131d\u0131r, Ali de onun yans\u0131mas\u0131d\u0131r\u201d ifadesi, sadece bir sevgi s\u00f6z\u00fc de\u011fil, derin bir ontolojik a\u00e7\u0131klamad\u0131r.<\/div>\n<\/div>\n
\n
\u0130bn\u00fc\u2019l-Arab\u00ee, Fus\u00fbsu\u2019l-Hikem\u2019de \u015f\u00f6yle der:<\/div>\n<\/div>\n
\n
\u201cAli\u2019nin vel\u00e2yeti, n\u00fcb\u00fcvvetin b\u00e2t\u0131n\u0131d\u0131r. Zira Muhammed\u2019in nuru, Ali\u2019nin s\u0131rr\u0131nda tamamlan\u0131r.\u201d\u00b9<\/div>\n<\/div>\n
\n
Ali, bu y\u00f6n\u00fcyle **\u201cvel\u00e2yetin merkezi\u201d**dir; hakikatin be\u015fer suretinde tecell\u00ee etmi\u015f h\u00e2lidir.<\/div>\n
Hz. Peygamber\u2019in \u201cBen ilmin \u015fehriyim, Ali de kap\u0131s\u0131d\u0131r.\u201d hadisi (Tirmiz\u00ee, Men\u00e2k\u0131b, 13) bu anlay\u0131\u015f\u0131 destekler.<\/div>\n
Buradaki \u201ckap\u0131\u201d, hem bilginin hem de manev\u00ee s\u0131rlar\u0131n giri\u015fini temsil eder.<\/div>\n<\/div>\n
\n
Dolay\u0131s\u0131yla \u201cAli\u2019nin s\u0131rr\u0131\u201d, bir bilginin gizlenmesi de\u011fil; varl\u0131\u011f\u0131n hakikatiyle insan\u0131n \u00f6z\u00fc aras\u0131ndaki ba\u011f\u0131n sembol\u00fcd\u00fcr.<\/div>\n
Bu ba\u011f, Hz. Muhammed\u2019in \u015fu buyru\u011funda en \u00f6z bi\u00e7imiyle dile getirilir:<\/div>\n<\/div>\n
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\u201c\u0130ki s\u0131rra ak\u0131l ermez: Ar\u0131\u2019n\u0131n s\u0131rr\u0131 ve Ali\u2019nin s\u0131rr\u0131.\u201d\u00b2<\/div>\n<\/div>\n
\n
Bu hadis, kozmos (do\u011fa) ile insan\u0131n (vel\u00e2yet) ayn\u0131 s\u0131rda birle\u015fti\u011fini anlat\u0131r.<\/div>\n
Birinde Hakk\u2019\u0131n fiili tecell\u00ee eder, di\u011ferinde ismi ve s\u0131fat\u0131.<\/div>\n<\/div>\n
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\u00b9 \u0130bn\u00fc\u2019l-Arab\u00ee, Fus\u00fbsu\u2019l-Hikem, Beyrut: D\u00e2r\u00fc\u2019l-K\u00fct\u00fcb el-\u0130lmiyye, 2002, s. 87.<\/div>\n
\u00b2 Rivayet: Bekta\u015f\u00ee menk\u0131be k\u00fclliyat\u0131 ve halk kaynakl\u0131 hadis \u015ferhleri (bkz. Hac\u0131 Bekta\u015f Vel\u00ee Vil\u00e2yetn\u00e2mesi, 14. yy.).<\/div>\n<\/div>\n
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3. Ali\u2019nin S\u0131rr\u0131: Velayet Nurunun Hakikati<\/div>\n<\/div>\n
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Bir kandil yanar ezelden,<\/div>\n
\u0131\u015f\u0131\u011f\u0131 g\u00f6r\u00fcnmez, ama her \u015fey ondan parlar.<\/div>\n
O kandilin ad\u0131 Ali\u2019dir.<\/div>\n<\/div>\n
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Alev\u00ee-Bekta\u015f\u00ee yolunda Ali,<\/div>\n
yaln\u0131zca bir kahraman de\u011fil,<\/div>\n
varl\u0131\u011f\u0131n \u00f6z\u00fcn\u00fc ta\u015f\u0131yan bir nurdur.<\/div>\n
\u201cKudret kandilinde pinhan\u201d denir ona \u2014<\/div>\n
\u00e7\u00fcnk\u00fc Ali\u2019nin hakikati,<\/div>\n
zaman\u0131n ve mek\u00e2n\u0131n \u00f6tesindedir.<\/div>\n<\/div>\n
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Devr\u00e2n\u00ee \u015f\u00f6yle demi\u015fti:<\/div>\n<\/div>\n
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\u201cKudret kandilinde gizli nihanda,<\/div>\n
L\u00e2 mek\u00e2n elinde s\u0131r idi Ali.\u201d<\/div>\n<\/div>\n
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Ali\u2019nin s\u0131rr\u0131, yarat\u0131l\u0131\u015ftan \u00f6nceydi.<\/div>\n
O s\u0131r, \u201cNur-\u0131 Muhammed\u00ee\u201d ile birlikteydi \u2014<\/div>\n
bir nur ikiye b\u00f6l\u00fcnm\u00fc\u015f, biri zahir olmu\u015f, di\u011feri b\u00e2t\u0131n.<\/div>\n
Zahir Muhammed, b\u00e2t\u0131n Ali.<\/div>\n
Birinin sesi kelamda, di\u011ferinin s\u0131rr\u0131 g\u00f6n\u00fclde.<\/div>\n<\/div>\n
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Ali, sadece bir insan de\u011fil,<\/div>\n
hakikatin vel\u00e2yet kap\u0131s\u0131d\u0131r.<\/div>\n
Res\u00fbl \u201cBen ilmin \u015fehriyim, Ali kap\u0131s\u0131d\u0131r\u201d derken,<\/div>\n
o kap\u0131dan girenin hem ak\u0131lla hem a\u015fkla y\u00fcr\u00fcd\u00fc\u011f\u00fcn\u00fc s\u00f6ylerdi.<\/div>\n<\/div>\n
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Ve bu y\u00fczden denmi\u015ftir ki:<\/div>\n<\/div>\n
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\u201c\u0130ki s\u0131rra ak\u0131l ermez:<\/div>\n
Ar\u0131\u2019n\u0131n s\u0131rr\u0131, Ali\u2019nin s\u0131rr\u0131.\u201d<\/div>\n<\/div>\n
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Biri do\u011fadaki birliktir,<\/div>\n
\u00f6teki g\u00f6n\u00fcldeki tevhid.<\/div>\n
Biri bal yapar,<\/div>\n
\u00f6teki hakikat.<\/div>\n<\/div>\n
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Ali\u2019nin s\u0131rr\u0131,<\/div>\n
g\u00f6\u011f\u00fcn mavi nurunda,<\/div>\n
insan\u0131n kalp nurunda gizlidir.<\/div>\n<\/div>\n
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\u201cAli demek s\u0131r demektir,<\/div>\n
Ali demek nur demektir,<\/div>\n
Her kim \u2018Ali\u2019 dedi de a\u011flad\u0131ysa,<\/div>\n
O nur kendini hat\u0131rlad\u0131 demektir.\u201d<\/div>\n
(Yes\u00e2r\u00ee Abdal)<\/div>\n<\/div>\n
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4. Mirac ve Kuyunun S\u0131rr\u0131: Sesin Velayete D\u00f6n\u00fc\u015f\u00fc<\/div>\n<\/div>\n
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Tasavvuf gelene\u011finde anlat\u0131ld\u0131\u011f\u0131na g\u00f6re, Hz. Peygamber Mirac\u2019da ald\u0131\u011f\u0131 s\u0131rlar\u0131 payla\u015famayaca\u011f\u0131n\u0131 s\u00f6yler. Hz. Ali, o s\u0131rlara talip olur; ancak kalbi dayanamaz, bir kuyuya gidip i\u00e7indekileri hayk\u0131r\u0131r. Kuyu ta\u015far, su kam\u0131\u015flar\u0131 besler. O kam\u0131\u015flardan yap\u0131lan ney, k\u0131yamete kadar bu s\u0131rr\u0131 ta\u015f\u0131r.<\/div>\n<\/div>\n
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Bu menk\u0131be, \u201cs\u0131rr\u0131n dile d\u00f6n\u00fc\u015fmeden varl\u0131kta yank\u0131lanmas\u0131\u201dn\u0131n sembol\u00fcd\u00fcr. Mevl\u00e2n\u00e2\u2019n\u0131n Mesnev\u00ee\u2019si i\u015fte bu hakikatin devam\u0131d\u0131r.<\/div>\n<\/div>\n
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4. Mirac ve Kuyunun S\u0131rr\u0131: Sesin Velayete D\u00f6n\u00fc\u015f\u00fc<\/div>\n<\/div>\n
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Tasavvuf gelene\u011finde, \u201cMirac S\u0131rr\u0131\u201d olarak bilinen anlat\u0131, Hz. Muhammed ile Hz. Ali aras\u0131ndaki derin m\u00e2nev\u00ee ba\u011f\u0131 sembolik bi\u00e7imde a\u00e7\u0131klar. Rivayete g\u00f6re Peygamber Efendimiz, Mirac gecesinde Rabbinden birtak\u0131m s\u0131rlar al\u0131r. Bu s\u0131rlar, insan idrakini a\u015facak derecededir.<\/div>\n
Hz. Ali, bu hakikatlere talip olur ve \u201cYa Res\u00fblallah, bana da bildir!\u201d der. Peygamber Efendimiz, \u201cEy Ali, bu s\u0131rr\u0131 ta\u015f\u0131yamazs\u0131n.\u201d buyurur. Fakat Ali\u2019nin kalbi o n\u00fbru arzulamaktad\u0131r. Peygamberin izniyle bir k\u0131sm\u0131n\u0131 i\u015fitince, g\u00f6nl\u00fcnde \u00f6yle bir ta\u015fk\u0131nl\u0131k hisseder ki, s\u00f6ylememek neredeyse imk\u00e2ns\u0131z h\u00e2le gelir.<\/div>\n<\/div>\n
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Rivayete g\u00f6re Hz. Ali, Mekke\u2019nin d\u0131\u015f\u0131nda bir kuyu bulur ve i\u00e7ine hayk\u0131rarak o s\u0131rr\u0131 anlat\u0131r.<\/div>\n
Kuyu bu s\u0131rr\u0131 ta\u015f\u0131yamaz; ta\u015far, suyundan kam\u0131\u015flar yeti\u015fir.<\/div>\n
Bir g\u00fcn bir \u00e7oban o kam\u0131\u015flardan birini keser, delikler a\u00e7ar, \u00fcfler \u2014 ve ney ortaya \u00e7\u0131kar.<\/div>\n
\u0130\u015fte o neyden \u00e7\u0131kan ses, Hz. Ali\u2019nin dile getiremedi\u011fi s\u0131rr\u0131n yank\u0131s\u0131 olarak kabul edilir.<\/div>\n<\/div>\n
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Bu menk\u0131be, tasavvuf\u00ee d\u00fc\u015f\u00fcncede **\u201cs\u0131rr\u0131n dile de\u011fil, varl\u0131\u011fa d\u00f6n\u00fc\u015fmesi\u201d**nin sembol\u00fcd\u00fcr.<\/div>\n
S\u0131r, kelimeye s\u0131\u011fmaz; kelimeye de\u011fil, sese; sese de\u011fil, nefese b\u00fcr\u00fcn\u00fcr.<\/div>\n
Bu y\u00fczden Mevl\u00e2n\u00e2, Mesnev\u00ee\u2019nin ilk beyitlerinde \u015f\u00f6yle seslenir:<\/div>\n<\/div>\n
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\u201cDinle neyden, nas\u0131l \u015fik\u00e2yet ediyor;<\/div>\n
ayr\u0131l\u0131klardan nas\u0131l hik\u00e2yet ediyor…\u201d<\/div>\n<\/div>\n
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Mevl\u00e2n\u00e2\u2019n\u0131n bu dizeleri, Ali\u2019nin kuyuda dile getirdi\u011fi s\u0131rr\u0131n yank\u0131s\u0131 olarak yorumlan\u0131r.<\/div>\n
Zira Mesnev\u00ee sadece bir eser de\u011fil, Ali\u2019nin vel\u00e2yet s\u0131rr\u0131n\u0131n s\u00f6zdeki tecellisidir.<\/div>\n<\/div>\n
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Suf\u00ee yorumlara g\u00f6re \u201ckuyu\u201d, insan\u0131n i\u00e7 \u00e2lemini; \u201csu\u201d, ilahi bilgiyi; \u201ckam\u0131\u015f\u201d, nefsi; \u201cnefes\u201d ise ruhu temsil eder.<\/div>\n
Ali, s\u0131rr\u0131 dile d\u00f6kmedi, varl\u0131\u011f\u0131n kendisine emanet etti.<\/div>\n
\u0130\u015fte o y\u00fczden, hakikati duymak isteyen ki\u015fi kula\u011f\u0131n\u0131 s\u00f6ze de\u011fil, neyin i\u00e7ine \u00fcflenen ruha verir.<\/div>\n<\/div>\n
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Bu menk\u0131be, Alev\u00ee-Bekta\u015f\u00ee gelene\u011finde \u201cS\u0131rdan Sad\u00e2ya Yolculuk\u201d olarak da an\u0131l\u0131r; \u00e7\u00fcnk\u00fc bu yol, suskunlu\u011fun irfana d\u00f6n\u00fc\u015fme h\u00e2lidir.<\/div>\n<\/div>\n
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Kaynaklar:<\/div>\n<\/div>\n
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Mevl\u00e2n\u00e2 Cel\u00e2ledd\u00een R\u00fbm\u00ee, Mesnev\u00ee-i Ma\u2018nev\u00ee, Cilt I, Beyit 1\u201318.<\/div>\n<\/div>\n
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G\u00f6lp\u0131narl\u0131, Abd\u00fclbaki, Mevl\u00e2n\u00e2\u2019dan Sonra Mevlev\u00eelik, \u0130stanbul, 1953.<\/div>\n<\/div>\n
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Ocak, A. Ya\u015far, Bekta\u015f\u00ee Men\u00e2k\u0131bn\u00e2melerinde Sembolizm, Ankara, 1983.<\/div>\n<\/div>\n
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Corbin, Henry, \u0130sl\u00e2m\u2019da \u0130m\u00e2met ve Teofani \u00d6\u011fretisi, \u0130stanbul: \u0130nsan Yay., 1999.<\/div>\n<\/div>\n
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4. Mirac ve Kuyunun S\u0131rr\u0131: Sesin Velayete D\u00f6n\u00fc\u015f\u00fc<\/div>\n<\/div>\n
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Bir geceydi\u2026<\/div>\n
Res\u00fblullah Mirac\u2019tan d\u00f6nd\u00fc,<\/div>\n
g\u00f6zleri ba\u015fka bir \u00e2leme bak\u0131yordu.<\/div>\n
Ali sordu: \u201cYa Res\u00fblallah, neden b\u00f6ylesin?\u201d<\/div>\n
Efendimiz dedi: \u201cYa Ali, Mirac\u2019ta bana \u00f6yle s\u0131rlar verildi ki,<\/div>\n
kimseye anlatamam.\u201d<\/div>\n<\/div>\n
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Ali susmad\u0131; \u201cBir k\u0131sm\u0131n\u0131 da bana anlat,<\/div>\n
dayanamam meraka!\u201d dedi.<\/div>\n
Res\u00fbl g\u00fcl\u00fcmsedi: \u201cEy Ali, o s\u0131rr\u0131 ta\u015f\u0131yamazs\u0131n\u2026\u201d<\/div>\n<\/div>\n
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Ama Ali\u2019nin g\u00f6nl\u00fc yand\u0131;<\/div>\n
s\u0131r kalbine doldu, ta\u015fmak istedi.<\/div>\n
O s\u0131rla dolu kalp, Mekke\u2019nin d\u0131\u015f\u0131nda bir kuyu buldu.<\/div>\n
E\u011fildi,<\/div>\n
ba\u011f\u0131rd\u0131,<\/div>\n
a\u011flad\u0131\u2026<\/div>\n
S\u0131r, kuyuya akt\u0131.<\/div>\n<\/div>\n
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Sonra kuyu ta\u015ft\u0131.<\/div>\n
Suyu etrafa yay\u0131ld\u0131,<\/div>\n
kam\u0131\u015flar ye\u015ferdi.<\/div>\n
Ve bir \u00e7oban o kam\u0131\u015flardan birini kesip \u00fcfledi.<\/div>\n
\u0130lk ney sesi o anda do\u011fdu.<\/div>\n
O ses, Ali\u2019nin y\u00fcre\u011finde gizlenen s\u0131rd\u0131 \u2014<\/div>\n
Hak\u2019tan insana d\u00f6nen nefesti.<\/div>\n<\/div>\n
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Mevl\u00e2n\u00e2 y\u00fczy\u0131llar sonra o sesi duydu;<\/div>\n
neyin a\u011flay\u0131\u015f\u0131nda Ali\u2019nin s\u0131rr\u0131n\u0131 tan\u0131d\u0131:<\/div>\n<\/div>\n
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\u201cDinle neyden, nas\u0131l \u015fik\u00e2yet ediyor,<\/div>\n
ayr\u0131l\u0131klardan nas\u0131l hik\u00e2yet ediyor\u2026\u201d<\/div>\n<\/div>\n
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\u00c7\u00fcnk\u00fc o ses, h\u00e2l\u00e2 ayn\u0131 sesti;<\/div>\n
kuyuda yank\u0131lanan s\u0131r,<\/div>\n
\u015fimdi g\u00f6n\u00fclde nefes olmu\u015ftu.<\/div>\n<\/div>\n
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\u201cS\u0131r s\u00f6ze d\u00f6k\u00fclmez,<\/div>\n
s\u00f6z nefese b\u00fcr\u00fcn\u00fcr.<\/div>\n
Nefes Ali\u2019nin miras\u0131d\u0131r,<\/div>\n
o y\u00fczden her sazda bir s\u0131r vard\u0131r.\u201d<\/div>\n
(Yes\u00e2r\u00ee Abdal)<\/div>\n<\/div>\n
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5. Tevella ve Teberra: S\u0131rra Sadakatin Erkan\u0131<\/div>\n<\/div>\n
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S\u0131r, ancak sadakatle korunur. Alev\u00ee-Bekta\u015f\u00ee erk\u00e2n\u0131nda tevella (Ehlibeyt\u2019e sevgi) ve teberra (zalimden uzak durma) bunun ahlak\u00ee temelleridir.<\/div>\n
Bu ba\u011flamda, Vir\u00e2n\u00ee Baba\u2019n\u0131n nefesi hem s\u0131rra eri\u015fmenin hem de sadakatin yolunu g\u00f6sterir:<\/div>\n<\/div>\n
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\u201cAli\u2019nin s\u0131rr\u0131na ereyim dersen \/ M\u00fcr\u015fid-i k\u00e2mile var\u0131n erenler.\u201d\u00b3<\/div>\n<\/div>\n
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5. Tevella ve Teberra: S\u0131rra Sadakatin Erk\u00e2n\u0131<\/div>\n<\/div>\n
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Alev\u00ee-Bekta\u015f\u00ee yolunda \u201cs\u0131r\u201d, yaln\u0131zca bilgi de\u011fil; emanettir.<\/div>\n
Emanet ise, sadakatle korunur. Bu nedenle s\u0131rra vefas\u0131zl\u0131k, yola vefas\u0131zl\u0131kt\u0131r.<\/div>\n<\/div>\n
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Bu sadakatin iki temel ilkesi vard\u0131r:<\/div>\n
Tevella (vel\u00e2yet sevgisi) ve Teberra (zulme kar\u015f\u0131 duru\u015f).<\/div>\n<\/div>\n
\n
Tevella: Ehlibeyt\u2019e Sevgi ve Ba\u011fl\u0131l\u0131k<\/div>\n<\/div>\n
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Tevella, kelime k\u00f6k\u00fcyle \u201cvel\u00e2\u201ddan gelir; dostluk, yak\u0131nl\u0131k, sevgi anlam\u0131ndad\u0131r.<\/div>\n
Alev\u00ee-Bekta\u015f\u00ee gelene\u011finde tevella, Ehlibeyt\u2019i sevmek, onlar\u0131n yolunda y\u00fcr\u00fcmek,<\/div>\n
vel\u00e2yetin nuruna g\u00f6n\u00fcl vermek demektir.<\/div>\n
Kur\u2019\u00e2n\u2019da \u201cDe ki: Sizden tebli\u011fe kar\u015f\u0131l\u0131k bir kar\u015f\u0131l\u0131k istemiyorum; ancak yak\u0131nlar\u0131ma sevgiyi.\u201d (\u015e\u00fbr\u00e2, 42\/23) ayeti, bu \u00f6\u011fretinin dayana\u011f\u0131 olarak g\u00f6r\u00fcl\u00fcr.<\/div>\n
Bu ayet, Ehlibeyt sevgisini sadece bir duygusal ba\u011fl\u0131l\u0131k de\u011fil, iman\u00ee bir vecibe haline getirir.<\/div>\n<\/div>\n
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Alev\u00eelikte \u201ctevella\u201d, ayn\u0131 zamanda s\u0131rra yakla\u015fman\u0131n ko\u015fuludur.<\/div>\n
\u00c7\u00fcnk\u00fc s\u0131r, ancak Ehlibeyt\u2019e muhabbetle a\u00e7\u0131l\u0131r.<\/div>\n
Kalbinde sevgi olmayan\u0131n, o kap\u0131dan ge\u00e7emeyece\u011fi s\u00f6ylenir.<\/div>\n<\/div>\n
\n
\u201cAli\u2019nin s\u0131rr\u0131na ereyim dersen<\/div>\n
M\u00fcr\u015fid-i k\u00e2mile var\u0131n erenler.\u201d<\/div>\n
(Vir\u00e2n\u00ee Baba)<\/div>\n<\/div>\n
\n
Vir\u00e2n\u00ee Baba bu nefesinde, s\u0131rra ermenin yolunun muhabbet ve m\u00fcr\u015fide teslimiyet oldu\u011funu vurgular.<\/div>\n
M\u00fcr\u015fid, Ehlibeyt nurunun yery\u00fcz\u00fcndeki yans\u0131mas\u0131d\u0131r; o olmadan s\u0131r kap\u0131s\u0131 a\u00e7\u0131lmaz.<\/div>\n<\/div>\n
\n
Teberra: Zalimden ve Zul\u00fcmden Uzak Durmak<\/div>\n<\/div>\n
\n
Teberra, k\u00f6k\u00fc \u201cber\u00e2et\u201dten gelir; uzakla\u015fmak, ar\u0131nmak, kopmak anlam\u0131ndad\u0131r.<\/div>\n
Alev\u00ee-Bekta\u015f\u00ee erk\u00e2n\u0131nda teberra, yaln\u0131zca Yezid\u2019e lanet etmek de\u011fil;<\/div>\n
her \u00e7a\u011fda, her bi\u00e7imdeki zulme, haks\u0131zl\u0131\u011fa, riyaya, ikiy\u00fczl\u00fcl\u00fc\u011fe kar\u015f\u0131 durmakt\u0131r.<\/div>\n<\/div>\n
\n
Bu duru\u015f, etik bir zorunluluktur.<\/div>\n
S\u0131r, zalimle payla\u015f\u0131lamaz; \u00e7\u00fcnk\u00fc s\u0131r, nurdan do\u011far.<\/div>\n
Zul\u00fcmle kirlenmi\u015f g\u00f6n\u00fcl, o nuru ta\u015f\u0131yamaz.<\/div>\n<\/div>\n
\n
Teberra, insan\u0131n i\u00e7indeki k\u00f6t\u00fcl\u00fc\u011fe kar\u015f\u0131 da bir ar\u0131nma h\u00e2lidir.<\/div>\n
Yaln\u0131zca d\u0131\u015f d\u00fc\u015fmana de\u011fil, i\u00e7teki Yezid\u2019e de kar\u015f\u0131 durmakt\u0131r.<\/div>\n<\/div>\n
\n
S\u0131rra Sadakat<\/div>\n<\/div>\n
\n
Tevella ve Teberra birlikte d\u00fc\u015f\u00fcn\u00fcld\u00fc\u011f\u00fcnde,<\/div>\n
Alev\u00ee-Bekta\u015f\u00ee insan\u0131n\u0131n \u201cs\u0131r\u201d anlay\u0131\u015f\u0131 sadece inan\u00e7sal de\u011fil, etik ve toplumsal bir tutum kazan\u0131r.<\/div>\n
S\u0131rra sadakat, dostu dost bilmek; zalimi zalim bilmektir.<\/div>\n
Bu tav\u0131r, hem iman\u0131n edebi hem ahl\u00e2k\u0131n \u00f6z\u00fcd\u00fcr.<\/div>\n<\/div>\n
\n
\u201cH\u00fcseyn\u00eeyiz, teberr\u00e2y\u0131z Yezid\u2019e.<\/div>\n
Dostumuz dostla, d\u00fc\u015fman\u0131m\u0131z d\u00fc\u015fmanlad\u0131r.\u201d<\/div>\n
(Vir\u00e2n\u00ee Baba Deyi\u015fi)<\/div>\n<\/div>\n
\n
Kaynaklar:<\/div>\n<\/div>\n
\n
Vir\u00e2n\u00ee Baba, Divan, Haz. A. Ya\u015far Ocak, Ankara: K\u00fclt\u00fcr Bakanl\u0131\u011f\u0131, 1998.<\/div>\n<\/div>\n
\n
Hac\u0131 Bekta\u015f Vel\u00ee, Makal\u00e2t, Haz. Esat Co\u015fan, Ankara, 1990.<\/div>\n<\/div>\n
\n
Corbin, Henry, History of Islamic Philosophy, London, 1993.<\/div>\n<\/div>\n
\n
Melikoff, Ir\u00e8ne, Uyur \u0130dik Uyard\u0131lar: Alev\u00eelik-Bekta\u015f\u00eelik Ara\u015ft\u0131rmalar\u0131, \u0130stanbul: Cem Yay., 1993.<\/div>\n<\/div>\n
\n
Ocak, A. Ya\u015far, Alev\u00ee ve Bekta\u015f\u00ee \u0130nan\u00e7lar\u0131nda Etik Sistemler, Ankara, 2001.<\/div>\n<\/div>\n
\n
5. Tevella ve Teberra: S\u0131rra Sadakatin Erk\u00e2n\u0131<\/div>\n<\/div>\n
\n
S\u0131r, vefay\u0131 ister.<\/div>\n
Sad\u0131k olmayan, s\u0131rr\u0131 ta\u015f\u0131yamaz.<\/div>\n
Zira s\u0131r, bir g\u00f6n\u00fclden di\u011ferine sevgiyle ge\u00e7er.<\/div>\n<\/div>\n
\n
Alev\u00ee-Bekta\u015f\u00ee yolunda bu sevginin ad\u0131 tevella,<\/div>\n
bu sevgiye ihanet etmemenin ad\u0131 teberrad\u0131r.<\/div>\n<\/div>\n
\n
Tevella, Ehlibeyt\u2019e muhabbettir \u2014<\/div>\n
Ali\u2019yi, Fatma\u2019y\u0131, Hasan\u2019\u0131, H\u00fcseyin\u2019i g\u00f6n\u00fclde ta\u015f\u0131makt\u0131r.<\/div>\n
Onlar\u0131 sevmek, sadece isimlerini anmak de\u011fil;<\/div>\n
onlar\u0131n adaletini, merhametini, hakkaniyetini ya\u015famak demektir.<\/div>\n<\/div>\n
\n
Teberra ise, Yezid\u2019e lanet etmekle bitmez.<\/div>\n
Zulme, haks\u0131zl\u0131\u011fa, kibire, riyaya da lanettir.<\/div>\n
Kendindeki Yezid\u2019e, i\u00e7teki kibire, nefsin zulm\u00fcne lanettir.<\/div>\n<\/div>\n
\n
Vir\u00e2n\u00ee Baba der ki:<\/div>\n<\/div>\n
\n
\u201cAli\u2019nin s\u0131rr\u0131na ereyim dersen,<\/div>\n
M\u00fcr\u015fid-i k\u00e2mile var\u0131n erenler.\u201d<\/div>\n<\/div>\n
\n
O, s\u0131rr\u0131n kap\u0131s\u0131na giden yolu g\u00f6sterir:<\/div>\n
M\u00fcr\u015fid kap\u0131s\u0131, muhabbet kap\u0131s\u0131d\u0131r.<\/div>\n
Sevgisiz girilmez, edepsiz kal\u0131nmaz.<\/div>\n<\/div>\n
\n
Tevella\u2019s\u0131z insan, k\u00f6ks\u00fcz a\u011fa\u00e7t\u0131r;<\/div>\n
Teberra\u2019s\u0131z g\u00f6n\u00fcl, y\u00f6ns\u00fcz yoldur.<\/div>\n<\/div>\n
\n
Alev\u00eelik, i\u015fte bu iki kelimenin aras\u0131nda ya\u015far:<\/div>\n
Sevgiyle ba\u011fl\u0131 kalmak, zulme kar\u015f\u0131 durmak.<\/div>\n
S\u0131r da bu iki \u00e7izginin aras\u0131nda parlar.<\/div>\n<\/div>\n
\n
\u201cBir elimde dostun lokmas\u0131,<\/div>\n
Bir elimde d\u00fc\u015fmana lanet;<\/div>\n
\u0130kisi bir arada durmaz,<\/div>\n
Biri nura, biri zulmete gider.\u201d<\/div>\n
(Yes\u00e2r\u00ee Abdal)<\/div>\n<\/div>\n
\n
6. Sonu\u00e7: Ar\u0131 ve Ali \u2013 S\u0131r \u0130\u00e7inde S\u0131r<\/div>\n<\/div>\n
\n
Ali\u2019nin s\u0131rr\u0131, ar\u0131n\u0131n s\u0131rr\u0131 gibidir: her ikisi de \u00f6z\u00fc saklar.<\/div>\n
Bal, do\u011fan\u0131n hakikatini; Ali, varl\u0131\u011f\u0131n hakikatini ta\u015f\u0131r.<\/div>\n
Biri \u00e7i\u00e7e\u011fin \u00f6z\u00fcnden bal yapar, di\u011feri insan \u00f6z\u00fcnden \u201ca\u015fk\u201d.<\/div>\n<\/div>\n
\n
Bu benzetme, Alev\u00ee d\u00fc\u015f\u00fcncesinde hem kozmik yarat\u0131l\u0131\u015f\u0131n hem de ahl\u00e2k\u00ee takv\u00e2n\u0131n en zarif anlat\u0131m\u0131d\u0131r.<\/div>\n<\/div>\n
\n
Ali S\u0131rr\u0131 Ar\u0131 S\u0131rr\u0131d\u0131r<\/div>\n
Yes\u00e2r\u00ee Abdal \u00c7elebi\u2019nin kaleminden<\/div>\n<\/div>\n
\n
\u201c\u0130ki s\u0131rra ak\u0131l ermez: Ar\u0131\u2019n\u0131n s\u0131rr\u0131, Ali\u2019nin s\u0131rr\u0131.\u201d<\/div>\n
\u2014 Hz. Muhammed (s.a.v.)<\/div>\n<\/div>\n
\n
Anadolu\u2019nun kadim topra\u011f\u0131nda bir s\u00f6z yank\u0131lan\u0131r:<\/div>\n
\u201cAli s\u0131rr\u0131 ar\u0131 s\u0131rr\u0131d\u0131r.\u201d<\/div>\n
Bu s\u00f6z, hem do\u011fan\u0131n hem g\u00f6nl\u00fcn en derin katman\u0131n\u0131 anlat\u0131r.<\/div>\n
\u00c7\u00fcnk\u00fc ar\u0131, \u00f6z\u00fcn ustas\u0131d\u0131r; Ali, \u00f6z\u00fcn nurudur.<\/div>\n<\/div>\n
\n
Ar\u0131 bal yapar, sonra onu \u201cs\u0131r\u201d denilen balmumuyla gizler.<\/div>\n
Ali de hakikatin bal\u0131n\u0131 g\u00f6n\u00fcl pete\u011finde saklar.<\/div>\n
Bal\u0131 yiyen beden doyar, s\u0131rr\u0131 duyan ruh.<\/div>\n<\/div>\n
\n
6. Sonu\u00e7: Ar\u0131 ve Ali \u2013 S\u0131r \u0130\u00e7inde S\u0131r<\/div>\n<\/div>\n
\n
Alev\u00ee-Bekta\u015f\u00ee d\u00fc\u015f\u00fcncesinde \u201cAli\u2019nin s\u0131rr\u0131, ar\u0131n\u0131n s\u0131rr\u0131d\u0131r\u201d deyi\u015fi, iki varl\u0131k d\u00fczeyini birle\u015ftiren bir sembold\u00fcr: do\u011fa ve insan.<\/div>\n
Ar\u0131, do\u011fadaki tevhid yasas\u0131n\u0131n canl\u0131 \u00f6rne\u011fidir; \u00e7okluktan birlik yarat\u0131r.<\/div>\n
Ali ise bu birli\u011fin g\u00f6n\u00fcldeki tezah\u00fcr\u00fcd\u00fcr; \u201cVarl\u0131\u011f\u0131n Hakikatinde Velayet Nuru\u201d olarak kabul edilir.<\/div>\n<\/div>\n
\n
Ar\u0131n\u0131n yapt\u0131\u011f\u0131 bal, do\u011fadaki \u00f6zlerin birle\u015fmesinden do\u011fan bir hakikattir;<\/div>\n
Ali\u2019nin ta\u015f\u0131d\u0131\u011f\u0131 s\u0131r ise, insan\u0131n \u00f6z\u00fcndeki ilah\u00ee cevherin idrakidir.<\/div>\n
Her ikisi de \u201c\u00f6z\u201dden \u201chakikat\u201de ge\u00e7i\u015fin remzidir.<\/div>\n<\/div>\n
\n
Bu sebeple \u201cbal\u201d \u2014 do\u011fan\u0131n hikmetidir;<\/div>\n
\u201cAli\u201d \u2014 varl\u0131\u011f\u0131n hakikatidir;<\/div>\n
ve her ikisi de s\u0131rla korunur.<\/div>\n<\/div>\n
\n
S\u0131r, hem gizlemek hem de korumakt\u0131r.<\/div>\n
Ar\u0131, bal\u0131 \u201cs\u0131r\u201d (balmumu) ile \u00f6rter;<\/div>\n
insan-\u0131 k\u00e2mil ise hakikati \u201cedep\u201d perdesiyle gizler.<\/div>\n
Dolay\u0131s\u0131yla \u201cs\u0131r\u201d, bilgiyle de\u011fil, vefa ve erdemle ta\u015f\u0131n\u0131r.<\/div>\n<\/div>\n
\n
Bu metafor, Alev\u00ee d\u00fc\u015f\u00fcncesinin iki boyutunu bir araya getirir:<\/div>\n<\/div>\n
\n
Kozmik d\u00fczlemde: Yarat\u0131l\u0131\u015f, tevhidin s\u0131rla \u00f6r\u00fclm\u00fc\u015f h\u00e2lidir.<\/div>\n<\/div>\n
\n
Ahl\u00e2k\u00ee d\u00fczlemde: S\u0131rr\u0131 koruyan, insan\u0131n kemale erme yoludur.<\/div>\n<\/div>\n
\n
Sonu\u00e7 olarak \u201cAli S\u0131rr\u0131 \u2013 Ar\u0131 S\u0131rr\u0131\u201d,<\/div>\n
hem ontolojik (varl\u0131\u011fa dair),<\/div>\n
hem etik (ahl\u00e2ka dair),<\/div>\n
hem de estetik (g\u00fczelli\u011fe dair) bir b\u00fct\u00fcnl\u00fc\u011f\u00fc temsil eder.<\/div>\n<\/div>\n
\n
Bu anlay\u0131\u015fta bal \u2013 bilgi, s\u0131r \u2013 koruyucu edep, Ali \u2013 hakikatin nurudur.<\/div>\n
Hepsi bir araya geldi\u011finde ortaya \u00e7\u0131kan \u015fey, irfan\u0131n \u00f6z\u00fcd\u00fcr.<\/div>\n<\/div>\n
\n
\u201cAr\u0131 bal yapar, Ali nur sa\u00e7ar;<\/div>\n
Bal dilin tad\u0131ysa, nur g\u00f6nl\u00fcn huzurudur.\u201d<\/div>\n
(Yes\u00e2r\u00ee Abdal)<\/div>\n<\/div>\n
\n
Kaynaklar:<\/div>\n<\/div>\n
\n
Hac\u0131 Bekta\u015f Vel\u00ee, Makal\u00e2t, Haz. Esat Co\u015fan, Ankara, 1990.<\/div>\n<\/div>\n
\n
Vir\u00e2n\u00ee Baba, Divan, Haz. A. Ya\u015far Ocak, Ankara: K\u00fclt\u00fcr Bakanl\u0131\u011f\u0131, 1998.<\/div>\n<\/div>\n
\n
Melikoff, Ir\u00e8ne, Uyur \u0130dik Uyard\u0131lar, \u0130stanbul: Cem Yay., 1993.<\/div>\n<\/div>\n
\n
Henry Corbin, Alone with the Alone, Princeton, 1997.<\/div>\n<\/div>\n
\n
G\u00f6lp\u0131narl\u0131, Abd\u00fclbaki, 100 Soruda Tasavvuf, \u0130stanbul, 1973.<\/div>\n<\/div>\n
\n
Ali S\u0131rr\u0131 Ar\u0131 S\u0131rr\u0131d\u0131r<\/div>\n<\/div>\n
\n
Yes\u00e2r\u00ee Abdal \u00c7elebi\u2019nin kaleminden<\/div>\n<\/div>\n
\n
\u201c\u0130ki s\u0131rra ak\u0131l ermez: Ar\u0131\u2019n\u0131n s\u0131rr\u0131, Ali\u2019nin s\u0131rr\u0131.\u201d<\/div>\n
\u2014 Hz. Muhammed (s.a.v.)<\/div>\n<\/div>\n
\n
Anadolu\u2019nun kadim topra\u011f\u0131nda bir s\u00f6z dola\u015f\u0131r:<\/div>\n
\u201cAli s\u0131rr\u0131 ar\u0131 s\u0131rr\u0131d\u0131r.\u201d<\/div>\n
Bu s\u00f6z, hem do\u011fan\u0131n hem g\u00f6nl\u00fcn derinli\u011fini anlat\u0131r.<\/div>\n<\/div>\n
\n
Ar\u0131, \u00f6z\u00fcn ustas\u0131d\u0131r; Ali, \u00f6z\u00fcn nurudur.<\/div>\n
Ar\u0131 bal yapar, sonra onu \u201cs\u0131r\u201d denen balmumuyla gizler.<\/div>\n
Ali ise hakikatin bal\u0131n\u0131, g\u00f6n\u00fcl pete\u011finde saklar.<\/div>\n
Bal\u0131 yiyen beden doyar;<\/div>\n
s\u0131rr\u0131 duyan ruh\u2026<\/div>\n<\/div>\n
\n
Her ikisi de ayn\u0131 dersi f\u0131s\u0131ldar:<\/div>\n
Sakla ama unutma, koru ama gizleme, bil ama b\u00f6b\u00fcrlenme.<\/div>\n
\u00c7\u00fcnk\u00fc s\u0131r, emanetin sesidir.<\/div>\n<\/div>\n
\n
Birinde \u00e7i\u00e7ek \u00f6z\u00fcnden hakikat do\u011far,<\/div>\n
\u00f6tekinde insan \u00f6z\u00fcnden a\u015fk.<\/div>\n
Bal, do\u011fan\u0131n ilmi;<\/div>\n
Ali, varl\u0131\u011f\u0131n ilmidir.<\/div>\n<\/div>\n
\n
\u201cAr\u0131 baldan konu\u015fur, Ali nurdan,<\/div>\n
Biri daldan haber verir, biri s\u0131rdan.\u201d<\/div>\n
(Yes\u00e2r\u00ee Abdal)<\/div>\n<\/div>\n
\n
S\u0131r; koruyan\u0131n kalbinde,<\/div>\n
duyan\u0131n ruhunda,<\/div>\n
a\u015f\u0131k olan\u0131n nefesinde ya\u015far.<\/div>\n<\/div>\n
\n
Ar\u0131 gibi \u00e7al\u0131\u015f, Ali gibi sus;<\/div>\n
Hakikat, ikisinin birle\u015fti\u011fi yerde parlar.<\/div>\n<\/div>\n
\n
Bu yaz\u0131 dizisinin b\u00fct\u00fcn b\u00f6l\u00fcmleri, Alev\u00ee-Bekta\u015f\u00ee d\u00fc\u015f\u00fcncesinde \u201cs\u0131r\u201d\u0131n hem do\u011fadaki hem insandaki izd\u00fc\u015f\u00fcm\u00fcn\u00fc anlamaya adanm\u0131\u015ft\u0131r.<\/div>\n
Dizinin tamam\u0131:<\/div>\n
\"1️⃣\"<\/span> S\u0131r Kavram\u0131n\u0131n Tasavvuf\u00ee Mahiyeti<\/div>\n
\"2️⃣\"<\/span> Ar\u0131\u2019n\u0131n S\u0131rr\u0131: Do\u011fadaki Tevhid \u00d6\u011fretisi<\/div>\n
\"3️⃣\"<\/span> Ali\u2019nin S\u0131rr\u0131: Velayet Nurunun Hakikati<\/div>\n
\"4️⃣\"<\/span> Mirac ve Kuyunun S\u0131rr\u0131: Sesin Velayete D\u00f6n\u00fc\u015f\u00fc<\/div>\n
\"5️⃣\"<\/span> Tevella ve Teberra: S\u0131rra Sadakatin Erk\u00e2n\u0131<\/div>\n
\"6️⃣\"<\/span> Sonu\u00e7: Ar\u0131 ve Ali \u2013 S\u0131r \u0130\u00e7inde S\u0131r<\/div>\n<\/div>\n
\n
Giz\u2019in Kuyuya D\u00f6k\u00fclen Sesi<\/div>\n<\/div>\n
\n
Bir gece, Ali\u2019ye Mirac\u2019\u0131n s\u0131rr\u0131 anlat\u0131ld\u0131.<\/div>\n
Ta\u015f\u0131yamad\u0131; bir kuyuya inip hayk\u0131rd\u0131.<\/div>\n
Kuyu ta\u015ft\u0131, kam\u0131\u015flar b\u00fcy\u00fcd\u00fc, kam\u0131\u015f ney oldu.<\/div>\n
Ve o ney, bug\u00fcn h\u00e2l\u00e2 o s\u0131rr\u0131 f\u0131s\u0131ld\u0131yor:<\/div>\n
\u201cBen Ali\u2019nin s\u0131rr\u0131n\u0131 duydum; Hakk\u2019tan gelen sesi.\u201d<\/div>\n<\/div>\n
\n
G\u00f6n\u00fcl K\u00e2besinde Ar\u0131 ile Ali<\/div>\n<\/div>\n
\n
Her g\u00f6n\u00fcl bir kovan, her insan bir petek.<\/div>\n
Ar\u0131 gibi ol ki bal\u0131n Hak\u2019tan gelsin.<\/div>\n
Ali gibi ol ki s\u0131rr\u0131n ayd\u0131nl\u0131\u011fa vars\u0131n.<\/div>\n
\u00c7\u00fcnk\u00fc Alev\u00ee, bal yapan ar\u0131d\u0131r;<\/div>\n
Ali\u2019nin nurundan s\u00fcz\u00fclen \u0131\u015f\u0131kt\u0131r.<\/div>\n<\/div>\n
\n
S\u0131r \u0130\u00e7inde S\u0131r \u2013 Tevella ve Teberra<\/div>\n<\/div>\n
\n
S\u0131rr\u0131 korumak, sadece bilmek de\u011fil;<\/div>\n
Ehlibeyt\u2019e muhabbet, zalime bu\u011fz etmektir.<\/div>\n
Tevella sevgidir, Teberra adalet.<\/div>\n
Ali\u2019nin s\u0131rr\u0131, ar\u0131n\u0131n s\u0131rr\u0131 gibi, ancak ehline a\u00e7\u0131kt\u0131r.<\/div>\n<\/div>\n
\n
Nefes-i Yes\u00e2r\u00ee Abdal: \u201cAli\u2019nin N\u00fbru, Ar\u0131\u2019n\u0131n Bal\u0131\u201d<\/div>\n<\/div>\n
\n
S\u0131r oldum bal gibi petek i\u00e7inde,<\/div>\n
Gizli bir \u00f6z var, Ali tek i\u00e7inde.<\/div>\n
S\u00f6ylerim desem yanar dil ucunda,<\/div>\n
Ar\u0131n\u0131n s\u0131rr\u0131d\u0131r, Ali\u2019nin n\u00fbru.<\/div>\n<\/div>\n
\n
Hak kandilinde bir nur yan\u0131yor,<\/div>\n
Elest bezminde canlar yan\u0131yor.<\/div>\n
Bilir misin g\u00f6n\u00fcl kim yan\u0131yor?<\/div>\n
O yan\u0131\u015f\u0131n ad\u0131 Ali\u2019nin n\u00fbru.<\/div>\n<\/div>\n
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Bal\u0131 gizler ar\u0131, can\u0131 gizler pir,<\/div>\n
S\u00f6z s\u00f6yler dostlara, susar cahil bir.<\/div>\n
Hakikate ermek istersen e\u011fer,<\/div>\n
Ar\u0131n\u0131n s\u0131rr\u0131d\u0131r, Ali\u2019nin n\u00fbru.<\/div>\n<\/div>\n
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G\u00f6n\u00fcl k\u00e2besine girdim bu gece,<\/div>\n
Duydum s\u0131rlar\u0131, dald\u0131m o nice.<\/div>\n
\u201cYa Ali!\u201d dedim, a\u015fk oldu hece,<\/div>\n
Ar\u0131n\u0131n s\u0131rr\u0131d\u0131r, Ali\u2019nin n\u00fbru.<\/div>\n<\/div>\n
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\u2014 Yes\u00e2r\u00ee Abdal<\/div>\n<\/div>\n
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Dipnotlar:<\/div>\n<\/div>\n
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\u0130mam Cafer-i S\u00e2d\u0131k, Us\u00fbl-\u00fc K\u00e2f\u00ee, c.II, Beyrut, 1983.<\/div>\n<\/div>\n
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Buhari rivayeti (Hadis no: 3784); ayr\u0131ca Bekta\u015f\u00ee menk\u0131be k\u00fclliyat\u0131, Hac\u0131 Bekta\u015f Vel\u00ee Vil\u00e2yetn\u00e2mesi.<\/div>\n<\/div>\n
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Vir\u00e2n\u00ee Baba, Divan, Haz. A. Ya\u015far Ocak, Ankara: K\u00fclt\u00fcr Bakanl\u0131\u011f\u0131, 1998.<\/div>\n<\/div>\n
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Kaynak\u00e7a:<\/div>\n<\/div>\n
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Ocak, A. Ya\u015far. Bekta\u015f\u00ee Men\u00e2k\u0131bn\u00e2melerinde \u0130sl\u00e2m \u00d6ncesi Motifler. Ankara: T\u00fcrk Tarih Kurumu, 1983.<\/div>\n<\/div>\n
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Melikoff, Ir\u00e8ne. Uyur \u0130dik Uyard\u0131lar: Alev\u00eelik-Bekta\u015f\u00eelik Ara\u015ft\u0131rmalar\u0131. \u0130stanbul: Cem Yay., 1993.<\/div>\n<\/div>\n
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G\u00f6lp\u0131narl\u0131, Abd\u00fclbaki. Tasavvuftan Dilimize Ge\u00e7en Deyimler ve Atas\u00f6zleri. \u0130stanbul, 1958.<\/div>\n<\/div>\n
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Hac\u0131 Bekta\u015f Vel\u00ee. Makal\u00e2t. Haz. Esat Co\u015fan, Ankara, 1990.<\/div>\n<\/div>\n
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Ersan, Mehmet \u00d6zg\u00fcr (Yes\u00e2r\u00ee Abdal). Niyaz Dergisi Notlar\u0131, 2025.<\/div>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n
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Yazar: Mehmet \u00d6zg\u00fcr Ersan (Yes\u00e2r\u00ee Abdal) Anahtar Kelimeler: Alev\u00ee-Bekta\u015f\u00ee, S\u0131r, Ali, Ar\u0131, Giz, Nefes, \u0130rfan \u00d6z Bu \u00e7al\u0131\u015fma, Alev\u00ee-Bekta\u015f\u00ee irfan\u0131nda s\u0131k\u00e7a dile getirilen \u201cAli s\u0131rr\u0131 ar\u0131 s\u0131rr\u0131d\u0131r\u201d deyi\u015finin anlam katmanlar\u0131n\u0131…<\/p>\n","protected":false},"author":1,"featured_media":952,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[4],"tags":[],"class_list":["post-951","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-makale"],"_links":{"self":[{"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=\/wp\/v2\/posts\/951","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=951"}],"version-history":[{"count":1,"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=\/wp\/v2\/posts\/951\/revisions"}],"predecessor-version":[{"id":953,"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=\/wp\/v2\/posts\/951\/revisions\/953"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=\/wp\/v2\/media\/952"}],"wp:attachment":[{"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=951"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=951"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=951"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}