06.09.2018<\/p>\n
\u0130MAN ESASLARI sadece akl\u00ee ve kalb\u00ee bir mesele olarak kalsayd\u0131, nefse ve hev\u00e2ya dokunan bir taraf\u0131 olmasayd\u0131, herhalde yery\u00fcz\u00fcnde ink\u00e2r\u0131 se\u00e7en ya hi\u00e7 kalmaz veya \u00e7ok az olurdu. Ama o imanla \u201cM\u00fclk\u00fcn sahibi O\u2019dur\u201d deyip kendimize O\u2019nun m\u00fclk\u00fcnde O\u2019nun meml\u00fbk\u00fc bildi\u011fimizde, bunun l\u00e2z\u0131m\u0131 olarak \u201cHamd de O\u2019na mahsustur, h\u00fck\u00fcm de O\u2019na aittir ve hepimiz O\u2019na d\u00f6nece\u011fiz\u201d diye de bilmemiz gerekir. Bu ise, ki\u015finin bu d\u00fcnyada \u2018keyfince,\u2019 \u2018nas\u0131l eserse\u2019 ya\u015fayamayaca\u011f\u0131 anlam\u0131n\u0131 i\u00e7erir. Can\u0131n\u0131n \u00e7ekti\u011fi gibi ya\u015fay\u0131p dara d\u00fc\u015ft\u00fc\u011f\u00fcnde O\u2019na s\u0131\u011f\u0131nmak de\u011fildir iman; Kur\u2019\u00e2n b\u00f6ylelerini de tarif eder, ama m\u00fc\u2019minler saf\u0131nda de\u011fil. \u0130man, m\u00fclk\u00fcn sahibi oldu\u011funa inand\u0131\u011f\u0131 Allah\u2019\u0131n h\u00fck\u00fcm koyma hakk\u0131n\u0131 da kabul edip O\u2019nun h\u00fckm\u00fcne teslim olmay\u0131 ve o h\u00fck\u00fcmden raz\u0131 olmay\u0131 gerektirir. Ve i\u015fte burada, k\u00fcf\u00fcr, ink\u00e2r, isyan, tu\u011fyan, f\u0131sk.. \u00e7ok farkl\u0131 boyutlarda seyreden bir ben-O \u00e7at\u0131\u015fmas\u0131 ger\u00e7ekle\u015fir. Niceleri ben de\u011fil O diyemedi\u011fi, heveslisi oldu\u011fu menfaatleri veya tiryakisi oldu\u011fu zevkleri \u2018kaybedece\u011fi\u2019 korkusu ta\u015f\u0131d\u0131\u011f\u0131 i\u00e7in iman dairesinin d\u0131\u015f\u0131nda durmay\u0131 tercih eder. Niceleri de, o daireden i\u00e7eri girdi\u011fi halde hayat\u0131 boyunca nefsinin ondan istedikleri ile Allah\u2019\u0131n ondan istedikleri aras\u0131nda bir s\u0131nanma ya\u015far durur.<\/p>\n
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S\u00f6z\u00fcn k\u0131sas\u0131, b\u00fct\u00fcn k\u00e2inat\u0131, k\u00e2inat i\u00e7inde insanlar\u0131, insanlar aras\u0131nda da beni Allah\u2019\u0131n yaratt\u0131\u011f\u0131 kabul etmek, bu d\u00fcnyay\u0131 ge\u00e7ici bir s\u0131nanma mek\u00e2n\u0131 ve as\u0131l mek\u00e2n\u0131 \u00e2hiret yurdu bilmek, ka\u011f\u0131t \u00fcst\u00fcnde hi\u00e7 de zor de\u011fildir. Ama ki\u015finin menfaat veya korkular\u0131, nefsinin arzular\u0131, hevas\u0131n\u0131n hevesleri ile bu iman\u0131n gerekleri kar\u015f\u0131 kar\u015f\u0131ya geldi\u011finde, i\u015f zorla\u015f\u0131r ve \u00e7atalla\u015f\u0131r. \u0130nand\u0131\u011f\u0131m\u0131z Allah\u2019\u0131n emrine uydu\u011fumuzda \u2018kaybedece\u011fimiz\u2019 bir\u015feyler varsa ya\u015fan\u0131r as\u0131l imtihan. Mesel\u00e2 yalan\u0131 de\u011fil do\u011fruyu s\u00f6yledi\u011fimizde u\u011frayaca\u011f\u0131m\u0131z\u0131 d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fcm\u00fcz bir zarar, mesel\u00e2 ehlimizden olan\u0131 de\u011fil ehil olan\u0131 tercih etti\u011fimizde kaybedece\u011fimizi d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fcm\u00fcz bir menfaat varsa, b\u00fcy\u00fck bir \u00e7at\u0131\u015fma ya\u015fan\u0131r i\u00e7 d\u00fcnyalarda. B\u00f6ylesi durumlarda \u00e7oklar\u0131n\u0131n hayat\u0131nda, inan\u00e7l\u0131 da olsalar, iman ile hayat aras\u0131nda ciddi bir mesafe zuhur eder. Buna kar\u015f\u0131l\u0131k, ki\u015fi hakk\u0131 s\u00f6ylemek aleyhine g\u00f6z\u00fckse de her\u015feyi g\u00f6ren ve bilen bir Rabbin huzurunda yalan s\u00f6ylemeyi kullu\u011fun edebine yak\u0131\u015ft\u0131ram\u0131yorsa; yahut deyip nefsin bizi haks\u0131zl\u0131\u011fa ve kay\u0131rmac\u0131l\u0131\u011fa \u00e7a\u011f\u0131ran sesine ra\u011fmen \u2018\u00f6l\u00fcm var, hesap var\u2019 deyip bu sese kulak asm\u0131yorsa, o zaman iman ile hayat aras\u0131nda ger\u00e7ek bir uyum var demektir.<\/p>\n
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Bu \u00f6rneklerin de g\u00f6sterdi\u011fi \u00fczere, iman ile hayat aras\u0131ndaki uyumun belki en temel g\u00f6stergesi adalettir. Bu d\u00fcnyada aleyhimize de g\u00f6z\u00fckse adaletten yana m\u0131 tutum tak\u0131n\u0131yoruz, yoksa kaybedece\u011fimiz bir menfaat yahut maruz kalaca\u011f\u0131m\u0131z bir tehlike ad\u0131na adaletten sap\u0131yor muyuz?<\/p>\n
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Takv\u00e2y\u0131 bize emreden Kur\u2019\u00e2n\u2019\u0131n, adaleti takv\u00e2n\u0131n olmazsa olmaz\u0131 olarak i\u015faretlemesi de herhalde bu sebeptendir: \u201cEy iman edenler! Allah i\u00e7in hakk\u0131 ayakta tutan adil \u015fahitler olun. Sak\u0131n bir toplulu\u011fa olan kininiz sizi adaletsizli\u011fe sevketmesin. Adil olun, bu takv\u00e2ya en yak\u0131n olan \u015feydir. Allah kar\u015f\u0131s\u0131nda takv\u00e2 \u00fczere olun. \u015e\u00fcphesiz ki Allah yapt\u0131klar\u0131n\u0131zdan hakk\u0131yla haberdard\u0131r.\u201d (M\u00e2ide, 5:8)<\/p>\n
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Adalet ile takv\u00e2 aras\u0131nda bu ili\u015fki, ayn\u0131 zamanda ihlas ile adalet aras\u0131ndaki ba\u011f\u0131 da g\u00f6sterir. \u0130hlas saf ve kat\u0131\u015f\u0131ks\u0131z bir iman\u0131 tarif ediyorsa; ihlas ki\u015finin iman etti\u011fi Allah\u2019\u0131n r\u0131zas\u0131 \u00fcst\u00fcne r\u0131za ve Allah korkusu \u00fcst\u00fcne korku koymamay\u0131 gerektiriyorsa; ihlas \u00e2hiretin \u00fcst\u00fcne d\u00fcnyay\u0131 koymamay\u0131 gerektiriyorsa, ihlasl\u0131 bir kuldan beklenen tutum, adalettir. Adaletsiz bir \u2018ihlasl\u0131\u2019dan da, adalet ilkesinin \u00e7i\u011fnenebildi\u011fi bir \u2018takv\u00e2\u2019dan da s\u00f6z edilemez.<\/p>\n
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\u0130man, ihlas, takv\u00e2 ve adalet aras\u0131ndaki bu ili\u015fkiye bak\u0131nca, Bedi\u00fczzaman Said Nurs\u00ee\u2019nin Eski Said\u2019den Yeni Said\u2019e d\u00f6n\u00fc\u015f\u00fcm\u00fcndeki en \u00f6nemli unsurlardan birini \u2018adalet-i mahz\u00e2\u2019 ilkesinin olu\u015fturmas\u0131 da daha rahat bir \u015fekilde anla\u015f\u0131l\u0131r. Onun \u2018ama\u2019s\u0131z, kat\u0131\u015f\u0131ks\u0131z, saf, mahz\u00e2, tam bir adalet y\u00f6n\u00fcndeki bu hassasiyeti ile ihlas d\u00fcsturu aras\u0131nda bir ba\u011f oldu\u011fu gibi, Yeni Said\u2019e d\u00f6n\u00fc\u015f\u00fcrken kendisine \u201c\u015eeytandan ve siyasetten Allah\u2019a s\u0131\u011f\u0131n\u0131r\u0131m\u201d dedirten bir sebep de ayn\u0131 adalet hassasiyetidir.<\/p>\n
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Zira Bedi\u00fczzaman\u2019\u0131n \u2018siyaset yoluyla dine hizmet\u2019i bir yol olarak g\u00f6r\u00fcr vaziyette 1907\u2019de geldi\u011fi \u0130stanbul\u2019da kald\u0131\u011f\u0131 s\u00fcre i\u00e7inde g\u00f6rd\u00fckleri, sonras\u0131nda \u00f6zellikle milis alay komutan\u0131 olarak kat\u0131ld\u0131\u011f\u0131 D\u00fcnya Sava\u015f\u0131 s\u0131ras\u0131nda g\u00f6rd\u00fckleri, daha sonra Kostroma\u2019da esir kamp\u0131nda g\u00f6rd\u00fckleri, esir kamp\u0131ndan firar heng\u00e2m\u0131nda g\u00f6rd\u00fckleri ve d\u00f6n\u00fcp geldi\u011fi \u0130stanbul\u2019da g\u00f6rd\u00fckleri, insan\u0131n bu d\u00fcnyada ya\u015fad\u0131\u011f\u0131 en temel s\u0131nanma noktalar\u0131ndan birinin \u2018adalet\u2019 oldu\u011funu g\u00f6stermi\u015ftir. \u00d6zellikle de zor zamanlarda, korkunun veya menfaatin sevkiyle insanlar\u0131n adaletten nas\u0131l vazge\u00e7ebildi\u011fini apa\u00e7\u0131k g\u00f6rm\u00fc\u015ft\u00fcr Bedi\u00fczzaman. Birine k\u0131z\u0131p ailesini de hedef haline getirenler, bir siyas\u00eeye k\u0131z\u0131p ona taraftar olanlar\u0131 da d\u00fc\u015fman s\u0131n\u0131f\u0131na yazanlar, bir k\u00f6ydeki bir caniye k\u0131z\u0131p \u2018asayi\u015fi temin\u2019 ad\u0131na k\u00f6y\u00fc bombaya tutanlar, bir birlikteki tek bir ki\u015finin yanl\u0131\u015f\u0131yla b\u00fct\u00fcn taburu cezaland\u0131ranlar, siyaseten farkl\u0131 ve ona g\u00f6re yanl\u0131\u015f bir yerde g\u00f6rd\u00fc\u011f\u00fc i\u00e7in salih bir \u00e2limi bile tekfire kalk\u0131\u015fanlar\u2026 adaletsizli\u011fin, zulm\u00fcn, haks\u0131zl\u0131\u011f\u0131n bu kadar farkl\u0131 tezah\u00fcrleri i\u00e7inde Bedi\u00fczzaman\u2019\u0131n g\u00f6rd\u00fc\u011f\u00fc bir husus \u2018siyaset\u2019i eksen alan bir d\u00fc\u015f\u00fcncenin \u2018adalet\u2019i parantezi almaya g\u00f6n\u00fclden raz\u0131 ve d\u00fcnden meyyal oldu\u011fudur. Yani ki\u015finin dayand\u0131\u011f\u0131 zemin siyasetse adalet feda edilebilir bir unsura d\u00f6n\u00fc\u015fmekte; dolay\u0131s\u0131yla da, ki\u015fi adaleti vazge\u00e7ilmez bir ilke olarak g\u00f6r\u00fcyorsa, siyasetten \u00e7ekinme, \u00e7ekilme ve hatta ondan ve onun \u015ferrinden Allah\u2019a s\u0131\u011f\u0131narak isti\u00e2ze mecburiyeti kendini g\u00f6stermektedir.<\/p>\n
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Ki\u015fisel hayatlarda ve devletler aras\u0131 \u00f6l\u00e7ekte bir\u00e7ok haks\u0131zl\u0131\u011f\u0131n \u2018siyaseten do\u011fru\u2019lu\u011funun ileri s\u00fcr\u00fcld\u00fc\u011f\u00fc bir zeminde, ki\u015finin hak ile kuvvet aras\u0131ndaki b\u00fcy\u00fck s\u0131nanmada tercihini hakperestlikten yana yapabilmesi, Hakk\u2019\u0131n huzuruna herhangi bir kulunun hakk\u0131n\u0131 zayi etmi\u015f halde gidebilmesi i\u00e7in, ki\u015finin \u2018adalet\u2019 ilkesinden yana tavizsiz olmas\u0131 \u015fartt\u0131r ve bunu ba\u015farabilmesi i\u00e7in de, ki\u015finin \u2018siyas\u00ee d\u00fc\u015f\u00fcnmek\u2019ten uzak durmas\u0131 \u015fartt\u0131r. Siyaset, kutlu sonu\u00e7 ad\u0131na ilkeyi de \u00e7i\u011fneyebilir, gayrime\u015fru ara\u00e7lar\u0131 da me\u015frula\u015ft\u0131r\u0131r; ama m\u00fc\u2019min bu d\u00fcnya yolculu\u011funda \u2018zafer\u2019den de\u011fil \u2018sefer\u2019den sorumludur: \u201cEmrolundu\u011fun gibi dosdo\u011fru ol!\u201d (H\u00fbd, 11:112)<\/p>\n
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Bu a\u00e7\u0131dan bak\u0131nca da, Bedi\u00fczzaman\u2019\u0131n Eski Said\u2019in Yeni Said\u2019e d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fc g\u00fcnlerde, esaret d\u00f6n\u00fc\u015f\u00fc \u0130stanbul\u2019da yazd\u0131\u011f\u0131 risalelerden olan Leme\u00e2t\u2019taki bir bahsin ba\u015fl\u0131\u011f\u0131 olarak neden ve nas\u0131l \u201cSiyaset, efk\u00e2r\u0131n \u00e2leminde bir \u015feytand\u0131r; isti\u00e2ze edilmeli\u201d s\u00f6z\u00fcn\u00fc koyabildi\u011fini anlamak kolayla\u015f\u0131r. Devam\u0131nda, \u2018realpolitik\u2019 diye cilalanan \u2018siyaset-i meden\u00ee\u2019nin haks\u0131z, adaletsiz, zul\u00fcml\u00fc bir zeminde y\u00fcr\u00fcd\u00fc\u011f\u00fcn\u00fc s\u00f6yleyecektir: \u201cSiyaset-i meden\u00ee, ekserin rahat\u0131na feda eder ekalli. Belki ekall-i zalim, kendine kurban eder ekser\u00een-i av\u00e2m\u0131.\u201d Bu siyasetin dayand\u0131\u011f\u0131 zemin, hak de\u011fil kuvvettir, dolay\u0131s\u0131yla \u2018say\u0131\u2019ya ve \u2018oran\u2019a vurarak haks\u0131zl\u0131\u011f\u0131 pek\u00e2l\u00e2 bir hak olarak sunup icra edebilmektedir. \u00c7o\u011funlu\u011fun rahat\u0131 i\u00e7in az\u0131nl\u0131\u011f\u0131 feda etmesi de, g\u00fc\u00e7l\u00fc bir az\u0131nl\u0131\u011f\u0131n kendi rahat\u0131 i\u00e7in zay\u0131f bir \u00e7o\u011funlu\u011fu feda etmesi de ayn\u0131 sebeptendir. Oysa Kur\u2019\u00e2n ikisine de raz\u0131 olamaz; ge\u00e7elim \u00e7o\u011funluk nam\u0131na az\u0131nl\u0131\u011fa zulmedilmesini veya g\u00fc\u00e7l\u00fc bir az\u0131nl\u0131\u011f\u0131n g\u00fc\u00e7s\u00fcz bir \u00e7o\u011funlu\u011fa zulmetmesini, bir tarafta masum bir insan \u00f6te tarafta b\u00fct\u00fcn insanl\u0131k olsa Kur\u2019\u00e2n yine de o masumun hukukunu korur: \u201cAdalet-i Kur\u2019\u00e2n\u00ee, tek m\u00e2sumun hayat\u0131, kan\u0131 heder g\u00f6remez, onu feda edemez, de\u011fil ekseriyete, hatt\u00e2 nev\u2019in umumu.\u201d<\/p>\n
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Devam\u0131nda, s\u00f6z\u00fc M\u00e2ide s\u00fbresinin \u201cKim bir cana k\u0131ymam\u0131\u015f (masum) bir insan\u0131 \u00f6ld\u00fcr\u00fcrse b\u00fct\u00fcn insanl\u0131\u011f\u0131 \u00f6ld\u00fcrm\u00fc\u015f gibidir\u201d buyuran 32. \u00e2yetine getirir Bedi\u00fczzaman. Bu \u00e2yet, insana iki b\u00fcy\u00fck s\u0131rr\u0131 ders vermektedir. Bunlardan ilki, bir \u2018d\u00fcst\u00fbr-u az\u00eem\u2019 olarak, \u2018mahz-\u0131 adalet\u2019tir. \u00c2yet, bu saf, tam, \u2018ama\u2019s\u0131z ve kat\u0131\u015f\u0131ks\u0131z adalet ilkesiyle, \u2018fert ile cemaat, \u015fah\u0131s ile nev-i be\u015fer\u2019e bir bakmakta; yani \u2018cemaat\u2019 ad\u0131na ferdin, \u2018insanl\u0131k\u2019 ad\u0131na \u015fahs\u0131n \u2018hukuku ihmal edilebilir\u2019 g\u00f6r\u00fclmesine ve haks\u0131zl\u0131\u011fa u\u011frat\u0131lmas\u0131na asla izin vermemektedir. Hem de, \u2018bir s\u00fcnnet-i daim\u00ee\u2019 olarak; yani, belirli bir zamanda ve zeminde de\u011fil, k\u0131yamete kadar ge\u00e7erli bir Kur\u2019\u00e2n\u00ee temel ilke olarak. Manidard\u0131r, Kur\u2019\u00e2n\u2019\u0131n \u2018adalet-i mahz\u00e2\u2019ya dair bu tavizsiz tutumunu itikad\u00ee bir \u00e7er\u00e7evede, saf tevhidin bir l\u00e2z\u0131m\u0131 olarak okur Bedi\u00fczzaman. Nas\u0131l m\u0131? \u201cFert ile cemaat, \u015fah\u0131s ile nev-i be\u015fer, kudret nas\u0131l bir g\u00f6r\u00fcr; adalet-i il\u00e2h\u00ee ikisine bir bakar. Bir s\u00fcnnet-i daim\u00ee.\u201d Yani nas\u0131l Allah\u2019\u0131n sonsuz ve mutlak kudreti kar\u015f\u0131s\u0131nda bir insan\u0131 yaratmak ile b\u00fct\u00fcn insanl\u0131\u011f\u0131 yaratmak ayn\u0131 derecede kolay ve bir ise, ikisi aras\u0131nda bir zorluk-kolayl\u0131k derecesi veya oran\u0131 s\u00f6zkonusu de\u011filse, O\u2019nun mutlak adaleti kar\u015f\u0131s\u0131nda da ayn\u0131 durum ge\u00e7erlidir. Hak, say\u0131labilir bir\u015fey de\u011fildir, oranlarla a\u00e7\u0131klanabilir bir\u015fey de de\u011fildir; hak hakt\u0131r, ortada bir hak var ise art\u0131k orada az-\u00e7ok, b\u00fcy\u00fck-k\u00fc\u00e7\u00fckten s\u00f6z edilemez. Velhas\u0131l, il\u00e2h\u00ee kudret nazar\u0131nda insanl\u0131\u011f\u0131 yaratmak ile bir insan\u0131 yaratmak nas\u0131l e\u015fit ise, ayn\u0131 \u015fekilde adalet-i il\u00e2h\u00ee nazar\u0131nda masum bir insan\u0131n can\u0131n\u0131n heder edilmesi, b\u00fct\u00fcn insanl\u0131\u011f\u0131 \u00f6ld\u00fcrmek gibidir. Kimse, say\u0131lar ve oranlar \u00fczerinden bu haks\u0131zl\u0131\u011f\u0131 me\u015frula\u015ft\u0131rma, bu zulm\u00fc adalet diye a\u00e7\u0131klama cihetine gidemez. Dolay\u0131s\u0131yla, kimsenin hayat\u0131 paranteze al\u0131nabilir, feda edilebilir bir keyfiyette g\u00f6r\u00fclemez. Kimsenin hukuku \u2018teferruat\u2019 olarak g\u00f6r\u00fclemez. Kamu yarar\u0131, devletin menfaati, umumun selameti, insanl\u0131\u011f\u0131n gelece\u011fi, vatan\u0131n g\u00fcvenli\u011fi\u2026 hangi gerek\u00e7eyle olursa olsun, tek bir masumun hakk\u0131, hukuku ve hayat\u0131 ba\u015fkalar\u0131nca feda edilemez. Bir \u2018feda\u2019 durumu, ancak \u015fu durumda ge\u00e7erli olabilir: \u201c\u015eahs-\u0131 vahid hakk\u0131n\u0131 kendi feda ediyor; l\u00e2kin feda edilmez, hatt\u00e2 umum insana.\u201d Yani, kimse umum insanl\u0131k ad\u0131na dahi olsa bir ki\u015finin hakk\u0131n\u0131 feda etme ve ettirme yetkisine sahip de\u011fildir; sadece o ki\u015finin kendisi kendi \u00f6zg\u00fcr iradesiyle b\u00f6yle bir feragatta bulunabilir. \u00c7\u00fcnk\u00fc, \u201cOnun iptal-i hakk\u0131, hem iraka-i demi, hem zev\u00e2l-i ismeti; iptal-i hakk-\u0131 nev\u2019in, hem ismet-i be\u015ferin mislidir, hem naziri.\u201d \u00c2yetin h\u00fckm\u00fc a\u00e7\u0131kt\u0131r zira: \u201cKim bir cana k\u0131ymam\u0131\u015f bir insan\u0131 \u00f6ld\u00fcr\u00fcrse b\u00fct\u00fcn insanl\u0131\u011f\u0131 \u00f6ld\u00fcrm\u00fc\u015f gibidir.\u201d<\/p>\n
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Gelin g\u00f6r\u00fcn ki, yerle\u015fik siyas\u00ee anlay\u0131\u015f ve gelenek i\u00e7erisinde, \u2018kamu yarar\u0131, umumun menfaati, vatan\u0131n selameti gibi t\u00fcrl\u00fc-\u00e7e\u015fit gerek\u00e7eler alt\u0131nda masumlar\u0131n hukuku ve hayat\u0131 feda edilebilir g\u00f6r\u00fclmektedir. Kur\u2019\u00e2n\u2019\u0131n saf adalet emrine apa\u00e7\u0131k ayk\u0131r\u0131 d\u00fc\u015fen bu \u2018siyaset-i meden\u00ee\u2019nin arzetti\u011fi d\u00fc\u015f\u00fcn\u00fc\u015f bi\u00e7imi, elbette Kur\u2019\u00e2n\u00ee ve rahm\u00e2n\u00ee de\u011fil, bilakis zulm\u00e2n\u00ee ve \u015feyt\u00e2n\u00eedir; \u015feytandan Allah\u2019a s\u0131\u011f\u0131n\u0131ld\u0131\u011f\u0131 gibi bu \u015feytan\u00ee d\u00fc\u015f\u00fcn\u00fc\u015f bi\u00e7iminden de kesinlikle istiaze edilmelidir.<\/p>\n
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Bahsin devam\u0131nda, bu Kur\u2019\u00e2n \u00e2yetinin haks\u0131z yere bir insan\u0131 \u00f6ld\u00fcrmeyi b\u00fct\u00fcn insanl\u0131\u011f\u0131 \u00f6ld\u00fcrmekle bir tutmakla insanl\u0131\u011fa verdi\u011fi ikinci derse de\u011finir Bedi\u00fczzaman. Maide s\u00fbresinin bu \u00e2yetinin Hz. \u00c2dem\u2019in iki o\u011flundan birinin haks\u0131z yere di\u011ferini nas\u0131l \u00f6ld\u00fcrd\u00fc\u011f\u00fcn\u00fc bildiren \u00e2yetlerin ard\u0131ndan geldi\u011fi de dikkate al\u0131nd\u0131\u011f\u0131nda, bu ikinci ders daha bir berrakla\u015f\u0131r. O ikinci b\u00fcy\u00fck s\u0131r ve ders, \u015fudur: \u201cHodg\u00e2m\u00ee bir \u00e2dem\u00ee, h\u0131rs ve heves yolunda bir m\u00e2sumu \u00f6ld\u00fcrse, e\u011fer elinden gelse, hevesine m\u00e2ni ise harap eder d\u00fcnyay\u0131, imh\u00e2 eder ben\u00ee \u00c2demi.\u201d Yani insanda \u00f6yle bir zul\u00fcm damar\u0131 da vard\u0131r ki, e\u011fer yapt\u0131\u011f\u0131 haks\u0131zl\u0131\u011f\u0131 say\u0131ya ve orana vurarak \u2018me\u015frula\u015ft\u0131rmaya\u2019 zemin sa\u011flansa, o zul\u00fcm damar\u0131yla ona da, \u00f6b\u00fcr\u00fcne de, berikine de bir gerek\u00e7e bula bula b\u00fct\u00fcn insanl\u0131\u011f\u0131 \u00f6ld\u00fcrebilir. Yani haks\u0131z yere bir cana k\u0131ymaya me\u015fruiyet arayan bir d\u00fc\u015f\u00fcn\u00fc\u015fte, b\u00fct\u00fcn insanl\u0131\u011fa k\u0131yman\u0131n bile me\u015fruiyetini \u00fcretecek zul\u00fcml\u00fc bir potansiyel mevcuttur. Harekete ge\u00e7memesi ve yery\u00fcz\u00fcn\u00fc zul\u00fcmle doldurmamas\u0131 i\u00e7in, Kur\u2019\u00e2n \u2018haks\u0131z yere bir insan\u0131 \u00f6ld\u00fcren\u2019e, \u2018b\u00fct\u00fcn insanl\u0131\u011f\u0131 \u00f6ld\u00fcrm\u00fc\u015f\u2019 gibi ebed\u00ee bir ceza bi\u00e7mekle, o zul\u00fcm potansiyelini daha en ba\u015fta kesmekte; masum hayatlara birer birer dokunmak i\u00e7in kimseye me\u015fru bir gerek\u00e7e vermemektedir.<\/p>\n
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Velhas\u0131l, bu \u00e2yet, haks\u0131zl\u0131k ve zul\u00fcm y\u00f6n\u00fcnde en ufak bir zemin ve \u00e7\u0131\u011f\u0131r dahi a\u00e7mamay\u0131, \u00f6ld\u00fcrmenin politikas\u0131n\u0131 yapmamay\u0131, hayat\u0131 korumay\u0131 temel ilke edinmeyi, herhangi bir say\u0131 ve oran hesab\u0131 \u00fczerinden adaleti \u00e7i\u011fnemeye kalkmamay\u0131 \u00e2mir niteliktedir. Gelin g\u00f6r\u00fcn ki, h\u00e2kim siyas\u00ee d\u00fc\u015f\u00fcn\u00fc\u015fte, say\u0131lar, oranlar ve gerek\u00e7eler \u00fczerinden masumlar\u0131n hukukunun heder edilip zul\u00fcmleri me\u015frula\u015ft\u0131rma cihetine gidildi\u011fi g\u00f6r\u00fclmektedir. B\u00f6yle bir siyaset, Kur\u2019\u00e2n\u2019\u0131n adalet-i mahz\u00e2 ilkesiyle \u00e7eli\u015fmektedir. Kur\u2019\u00e2n\u2019la \u00e7eli\u015fen bir siyaset bi\u00e7imini, bir m\u00fc\u2019min nas\u0131l benimseyebilir?<\/p>\n
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Leme\u00e2t\u2019ta yer alan bu tahlili gere\u011fince anlad\u0131\u011f\u0131m\u0131zda, Bedi\u00fczzaman\u2019\u0131n daha sonraki eserlerinde \u201cRisale-i\u00a0Nur’daki \u015fefkat,\u00a0hakikat,\u00a0hak,\u00a0bizi siyasetten men etmi\u015f\u201d demesinin hikmetini anlad\u0131\u011f\u0131m\u0131z gibi, \u015fu s\u00f6z\u00fcn en \u00f6nemli bir gerek\u00e7esinin \u2018adalet\u2019 oldu\u011funu da anlar\u0131z: \u201c\u2026din d\u00fcsturlar\u0131n\u0131n bir h\u00e2dimi olmak cihetinde g\u00fcne\u015f gibi imanlar ta\u015f\u0131yan bir k\u0131s\u0131m sahabeler ve onlara benzeyen m\u00fccahid\u00eenden, selef-i salih\u00eenden ba\u015fka, siyaset\u00e7i, ekserce tam m\u00fcttak\u00ee dindar olamaz. Tam ve hakik\u00ee dindar, m\u00fcttak\u00ee olanlar, siyaset\u00e7i olmazlar. Yani, maksad-\u0131 asl\u00ee siyasetini yapanlarda din, ikinci derecede kal\u0131r, tebe\u00ee h\u00fckm\u00fcne ge\u00e7er.\u201d (bk. Emirda\u011f L\u00e2hikas\u0131 , I, 30 no\u2019lu mektup)<\/p>\n
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Dindarl\u0131\u011f\u0131, takv\u00e2y\u0131, m\u00fcttaki olu\u015fu k\u0131l\u0131nan namaz, okunan Kur\u2019\u00e2n, yapt\u0131r\u0131lan mescid vs. \u00fczerinden tarif edecek oldu\u011fumuzda, \u2018\u00e7ok dindar\u2019 h\u00fck\u00fcmdarlar g\u00f6r\u00fcr\u00fcz oysa. Abdestsiz yere basmad\u0131\u011f\u0131 anlat\u0131lan, ama haks\u0131z nice s\u00fcrg\u00fcn ve \u00f6l\u00fcmlerin emrini verebilen sultanlar; Kur\u2019\u00e2n\u2019\u0131n bir masumun hayat hakk\u0131n\u0131 b\u00fct\u00fcn insanl\u0131\u011f\u0131n hayat hakk\u0131yla e\u015fde\u011fer g\u00f6ren a\u00e7\u0131k \u00e2yetine ra\u011fmen, \u201cnizam-\u0131 \u00e2lem-i z\u00e2hir i\u00e7in karde\u015f katlini m\u00fcnasip\u2019 bulan sultanlar; saltanat\u0131n muhafazas\u0131 u\u011fruna kendi o\u011flunun idam\u0131na ferman verebilen sultanlar mesel\u00e2\u2026<\/p>\n
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Dindarl\u0131\u011f\u0131 k\u0131l\u0131nan namaz, d\u00fczg\u00fcn bir tecvidle okunan Kur\u2019\u00e2n\u2019a indirgedi\u011fimizde, b\u00fct\u00fcn bir tarih g\u00fcll\u00fck g\u00fclistanl\u0131k g\u00f6z\u00fck\u00fcyor. Ama bir masumun hukukuna umumun selameti ad\u0131na dahi ili\u015fmemeyi emreden Kur\u2019\u00e2n\u00ee mahz\u00e2 adalet ilkesi a\u00e7\u0131s\u0131ndan bakt\u0131\u011f\u0131m\u0131zda, \u201cSiyaset\u00e7i, ekserce tam m\u00fcttaki dindar olamaz\u201d h\u00fckm\u00fcn\u00fcn d\u00fcnden bug\u00fcne nas\u0131l bir zeminden k\u00f6k ald\u0131\u011f\u0131 berrak bi\u00e7imde anla\u015f\u0131l\u0131yor.<\/p>\n
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Durum buysa, \u2018tam ve hakiki dindar, m\u00fcttaki\u2019 olma yolunda y\u00fcr\u00fcmesi gerekenler, siyasete neden eklemlensin?<\/p>\n
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Bilakis, siyaset ile aralar\u0131na bir mesafe koyabilmeliler ki, Bedi\u00fczzaman\u2019\u0131n Abd\u00fclhamid\u2019e de, \u0130ttihad ve Terakki\u2019ye de, davet edilid\u011fi Ankara\u2019daki ehl-i siyasete de, Adnan Menderes\u2019e de s\u00f6yleyebildi\u011fi \u015fekilde, siyaset\u00e7ilere \u2018ilke\u2019 hat\u0131rlat\u0131labilsin.<\/p>\n
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Ne diyor Rabbimiz?<\/p>\n
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\u201cBununla beraber, m\u00fc\u2019minlerin hepsinin toptan sava\u015fa \u00e7\u0131kmalar\u0131 do\u011fru de\u011flidir. Onlar\u0131n her kesiminden bir grup dinde derinlemesine kavray\u0131\u015f sahibi olmak ve seferden d\u00f6nen topluluklar\u0131n\u0131 uyarmak \u00fczere geride kals\u0131n. Umulur ki sak\u0131n\u0131rlar.\u201d (Tevbe, 9:122)<\/p>\n
<\/p>\n","protected":false},"excerpt":{"rendered":"
06.09.2018 \u0130MAN ESASLARI sadece akl\u00ee ve kalb\u00ee bir mesele olarak kalsayd\u0131, nefse ve hev\u00e2ya dokunan bir taraf\u0131 olmasayd\u0131, herhalde yery\u00fcz\u00fcnde ink\u00e2r\u0131 se\u00e7en ya hi\u00e7 kalmaz veya \u00e7ok az olurdu. Ama o imanla \u201cM\u00fclk\u00fcn sahibi O\u2019dur\u201d deyip kendimize O\u2019nun m\u00fclk\u00fcnde O\u2019nun meml\u00fbk\u00fc bildi\u011fimizde, bunun l\u00e2z\u0131m\u0131 olarak \u201cHamd de O\u2019na mahsustur, h\u00fck\u00fcm de O\u2019na aittir ve hepimiz […]<\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[9],"tags":[],"ppma_author":[132],"class_list":["post-83079","post","type-post","status-publish","format-standard","hentry","category-yazarlar"],"yoast_head":"\n