![\"\"](\"http:\/\/www.farklarsozlugu.com\/wp-content\/uploads\/2018\/05\/vahdet-e1604000425544.jpg\")
<\/p>\n\u0130slam k\u00fclt\u00fcr\u00fc i\u00e7erisinde ne\u015fv-\u00fc nema bulan iki \u00f6zg\u00fcn d\u00fc\u015f\u00fcnce disiplinin ad\u0131d\u0131r; Vahdet-i V\u00fccut ve Vahdet-i \u015euhut. Aralar\u0131nda ciddi benzerlikler bulunsa da temelden farkl\u0131 bir yap\u0131ya sahiptirler. Bu esas fark \u00e7o\u011fu zaman g\u00f6zden ka\u00e7\u0131r\u0131l\u0131r. Netice olarak hem iki nazariye birbirine kar\u0131\u015ft\u0131r\u0131l\u0131r hem de di\u011fer farkl\u0131 d\u00fc\u015f\u00fcnce tarzlar\u0131ndan ay\u0131rt edilemez.<\/p>\n
\u00d6ncelikle Vahdet-i V\u00fccut, \u0130slam tasavvuf gelene\u011finde ilk \u00f6rne\u011fini \u0130bni Arabi\u2019de bulur. Vahdet-i \u015euhut ise daha sonraki d\u00f6nemlerde \u0130mam-\u0131 Rabbani taraf\u0131ndan ortaya at\u0131l\u0131r. \u0130bni Arabi\u2019nin en temel g\u00f6r\u00fc\u015flerinden biri olan Vahdet-i V\u00fccut ileriki d\u00f6nem mutasavv\u0131flar\u0131 elinde sistemli bir mefkure haline getirilirken, Vahdet-i \u015euhut da ayn\u0131 \u015fekilde ilerleyen zamanlarda geli\u015fmi\u015f ve bug\u00fcnk\u00fc k\u00e2mil ifadesini bulabilmi\u015ftir. Kimilerine g\u00f6re Vahdet-i \u015euhut, Vahdet-i V\u00fccut\u2019a bir tenkit olarak ortaya \u00e7\u0131km\u0131\u015fsa da hakikat bundan farkl\u0131d\u0131r. Bunu anlamak i\u00e7in \u0130mam-\u0131 Rabbani\u2019nin ya\u015fad\u0131\u011f\u0131 d\u00f6nemde, Hindistan\u2019daki teolojik karma\u015fan\u0131n tarihi seyrini okumak yeterlidir. Nitekim Ekber \u015eah\u2019\u0131n eklektik bir din olu\u015fturma \u00e7abalar\u0131 Vahdet-i \u015euhut nazariyesinin arka plan\u0131nda yatan ana unsurlardan bir tanesidir.<\/p>\n
<\/p>\n
K\u0131saca iki g\u00f6r\u00fc\u015f\u00fc birbirinden ayr\u0131\u015ft\u0131ran temel farka bakacak olursak; Vahdet-i V\u00fccut, yarat\u0131c\u0131s\u0131 i\u00e7in k\u00e2inat\u0131 g\u00f6rmezden gelmektir. Yani Allah d\u0131\u015f\u0131nda t\u00fcm e\u015fyan\u0131n v\u00fccudunu ink\u00e2r ederek, alemi yaratana teksif olmak ve ondan ba\u015fka varl\u0131k tan\u0131mamakt\u0131r. Vahdet-i \u015euhut ise, Allah d\u0131\u015f\u0131ndaki varl\u0131klar\u0131n v\u00fccudunu ink\u00e2r etmemekle beraber onlar\u0131 Allah\u2019a ula\u015fman\u0131n \u00f6n\u00fcndeki bir engel gibi g\u00f6rerek itibar etmemektir. \u00c7\u00fcnk\u00fc Allah\u2019\u0131n d\u0131\u015f\u0131ndaki varl\u0131klar ge\u00e7ici ve onu unutturucu bir yap\u0131 arz ederler.<\/p>\n
Bir \u00f6rnek verecek olursak, Vahdet-i V\u00fccut\u2019a g\u00f6re k\u00e2inat bir bardak su gibidir. Allah ise devasa bir umman. Bardaktaki suyu ummana d\u00f6kt\u00fc\u011f\u00fcm\u00fczde art\u0131k aralar\u0131ndaki fark\u0131 g\u00f6remez oluruz. \u0130\u015fte insan Vahdet-i V\u00fccut ile bardaki su gibi oldu\u011funu ve asl\u0131nda ait oldu\u011fu daha b\u00fcy\u00fck bir kayna\u011f\u0131n bulundu\u011funu akl\u0131nda tutar. Ve daima o kayna\u011fa geri d\u00f6nmek i\u00e7in \u00e7aba harcar. Vahdet-i \u015euhut\u2019a g\u00f6re ise insan\u0131n g\u00f6zlerinin \u00f6n\u00fcnde bir perde vard\u0131r. Bu y\u00fczden g\u00fcne\u015fi tam olarak g\u00f6remez. O perdeyi yok saymal\u0131d\u0131r ki g\u00fcne\u015fi hakk\u0131yla tema\u015fa edebilsin. Vahdet-i \u015euhut\u2019un da as\u0131l gayesi, g\u00f6rmeyi engelleyen o perdeyi ortadan kald\u0131rmak ve kulu yarat\u0131c\u0131s\u0131 ile kar\u015f\u0131 kar\u015f\u0131ya getirmektir.<\/p>\n
\u0130ki nazariye zaman i\u00e7erisinde mottola\u015ft\u0131r\u0131lm\u0131\u015ft\u0131r. Fars\u00e7a iki terkipten olu\u015fan bu mottolar aralar\u0131ndaki fark\u0131 anlatmak i\u00e7in kullan\u0131l\u0131r. Bu manada Vahdet-i V\u00fccut \u201cHem Ost\u201d<\/em>, Vahdet-i \u015euhut ise \u201cHem Ez Ost\u201d<\/em> terkibinde ifadesini bulur. Hem Ost; Her \u015fey O\u2019dur, demekken, Hem Ez Ost ise; Her \u015fey O\u2019ndand\u0131r, anlam\u0131na gelir. Said Nursi\u2019ye ait oldu\u011fu iddia edilen bu mottolar aradaki fark\u0131 k\u0131saca \u00f6zetlemeleri a\u00e7\u0131s\u0131ndan olduk\u00e7a k\u0131ymetlidir.<\/p>\n Bilindi\u011fi \u00fczere \u0130bni Arabi\u2019nin sevenleri oldu\u011fu kadar ondan nefret eden belirli bir kesim de s\u00f6z konusudur. \u0130mam-\u0131 Rabbani\u2019nin durumu biraz daha farkl\u0131d\u0131r. \u0130bni Arabi\u2019nin heretik say\u0131lmas\u0131 ve \u201c\u015eeyhu\u2019l-Ekfer\u201d yani \u201cKafirlerin \u015eeyhi\u201d olarak tan\u0131mlanmas\u0131ndaki as\u0131l neden onun Vahdet-i V\u00fccut d\u00fc\u015f\u00fcncesidir. Ger\u00e7ekten bu nazariyenin tarih i\u00e7erisindeki savunucular\u0131 \u00e7ok fazla olmam\u0131\u015f, tasavvuf felsefesi ile u\u011fra\u015fan ilmi birikime sahip kimseler taraf\u0131ndan benimsenmi\u015ftir. Di\u011fer taraftan Ehl-i S\u00fcnnet m\u00fcntesiplerinin yo\u011fun propagandalar\u0131 neticesinde Vahdet-i \u015euhut daha ortodoks ve ayaklar\u0131 yere basan bir nazariye olarak halka kan\u0131ksat\u0131lm\u0131\u015ft\u0131r. Kimileri de Vahdet-i Vucut\u2019un bir d\u00fc\u015f\u00fcnce de\u011fil, \u201chal\u201d oldu\u011funu ve ya\u015fan\u0131lmas\u0131n\u0131n caiz fakat ilmi olarak savunulmas\u0131n\u0131n k\u00fcf\u00fcr oldu\u011funu iddia ederek orta yolu tutmaya \u00e7al\u0131\u015fm\u0131\u015flard\u0131r.<\/p>\n Tasavvuf k\u00fclt\u00fcr\u00fcn\u00fcn \u0130slam toplumlar\u0131nda zay\u0131flamas\u0131yla beraber art\u0131k -akademik \u00e7al\u0131\u015fmalar\u0131 saymazsak- Vahdet-i V\u00fccut ve Vahdet-i \u015euhut tart\u0131\u015fmalar\u0131 da ortadan kalkm\u0131\u015f, her ikisi de k\u00fclt\u00fcrel bir de\u011fer olarak rafa kald\u0131r\u0131lm\u0131\u015f durumdad\u0131r.<\/p>\n","protected":false},"excerpt":{"rendered":" \u0130slam k\u00fclt\u00fcr\u00fc i\u00e7erisinde ne\u015fv-\u00fc nema bulan iki \u00f6zg\u00fcn d\u00fc\u015f\u00fcnce disiplinin ad\u0131d\u0131r; Vahdet-i V\u00fccut ve Vahdet-i \u015euhut. Aralar\u0131nda ciddi benzerlikler bulunsa da temelden farkl\u0131 bir yap\u0131ya sahiptirler. Bu esas fark \u00e7o\u011fu zaman g\u00f6zden ka\u00e7\u0131r\u0131l\u0131r. Netice olarak hem iki nazariye birbirine kar\u0131\u015ft\u0131r\u0131l\u0131r hem de di\u011fer farkl\u0131 d\u00fc\u015f\u00fcnce tarzlar\u0131ndan ay\u0131rt edilemez. \u00d6ncelikle Vahdet-i V\u00fccut, \u0130slam tasavvuf gelene\u011finde ilk […]<\/p>\n","protected":false},"author":1,"featured_media":741,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":[],"categories":[219,218],"tags":[528,232,581,289,311,312,291],"aioseo_notices":[],"_links":{"self":[{"href":"https:\/\/www.farklarsozlugu.com\/index.php\/wp-json\/wp\/v2\/posts\/151"}],"collection":[{"href":"https:\/\/www.farklarsozlugu.com\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.farklarsozlugu.com\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.farklarsozlugu.com\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.farklarsozlugu.com\/index.php\/wp-json\/wp\/v2\/comments?post=151"}],"version-history":[{"count":3,"href":"https:\/\/www.farklarsozlugu.com\/index.php\/wp-json\/wp\/v2\/posts\/151\/revisions"}],"predecessor-version":[{"id":742,"href":"https:\/\/www.farklarsozlugu.com\/index.php\/wp-json\/wp\/v2\/posts\/151\/revisions\/742"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/www.farklarsozlugu.com\/index.php\/wp-json\/wp\/v2\/media\/741"}],"wp:attachment":[{"href":"https:\/\/www.farklarsozlugu.com\/index.php\/wp-json\/wp\/v2\/media?parent=151"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.farklarsozlugu.com\/index.php\/wp-json\/wp\/v2\/categories?post=151"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.farklarsozlugu.com\/index.php\/wp-json\/wp\/v2\/tags?post=151"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}![\"\"](\"http:\/\/www.farklarsozlugu.com\/wp-content\/uploads\/2018\/05\/vahdet-2.jpg\")
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