28.03.2019<\/p>\n
\u201cBU ZAMANIN en b\u00fcy\u00fck farz vazifesi, ittihad-\u0131 \u0130sl\u00e2m\u2019d\u0131r.\u201d<\/p>\n
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Bedi\u00fczzaman Said Nurs\u00ee bu s\u00f6z\u00fc s\u00f6yledi\u011finde tarih 1909\u2019dur ve bu tarihten sonra ya\u015fad\u0131\u011f\u0131 51 y\u0131l boyunca da bu s\u00f6z\u00fcn\u00fcn arkas\u0131nda durmu\u015ftur. Bu da, bu s\u00f6z\u00fcn bir anda ve bir hevesle s\u00f6ylenmedi\u011finin; \u00f6n\u00fcn\u00fc arkas\u0131n\u0131, ba\u015f\u0131n\u0131 sonunu, siyak\u0131n\u0131 sibak\u0131n\u0131 d\u00fc\u015f\u00fcnerek bu s\u00f6z\u00fcn sarfedildi\u011finin delilidir.<\/p>\n
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Nitekim, onun \u00f6nceki hayat\u0131na bak\u0131ld\u0131\u011f\u0131nda, hen\u00fcz yirmisine gelmemi\u015f ama \u2018Bedi\u00fczzaman\u2019 \u00fcnvan\u0131yla an\u0131lmaya ba\u015flanan icazet sahibi \u00e7ok gen\u00e7 bir \u00e2lim olarak, bu s\u00f6z\u00fcn en az onbe\u015f y\u0131ll\u0131k bir k\u00f6k\u00fcn\u00fcn oldu\u011fu g\u00f6r\u00fcl\u00fcr. Ya\u015fad\u0131\u011f\u0131 b\u00f6lgede g\u00f6zlemledi\u011fi meseleler, dahas\u0131 bu meselelerin esasen b\u00fct\u00fcn \u00e2lem-i \u0130sl\u00e2m\u2019\u0131n ortak meselesi oldu\u011funu ke\u015ffetmesini sa\u011flayan tecr\u00fcbeler, onu h\u00e2lihaz\u0131rda M\u00fcsl\u00fcmanlar\u0131n en b\u00fcy\u00fck meselesinin, birbirini besleyen unsurlar olarak, \u201ccehalet, zaruret, ihtilaf\u201d oldu\u011fu sonucuna \u00e7oktan getirmi\u015f haldedir. D\u00fc\u015f\u00fclen yer bu ise, \u00fcmmetin derlenip toparlanmas\u0131 i\u00e7in bunlar\u0131 a\u015fmas\u0131 gerekir.<\/p>\n
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Bu \u00e7er\u00e7evede ihtilaf\u0131 a\u015fmak ise, tek fikirde ve tek adamda bulu\u015fmak de\u011fildir. \u00c7\u00fcnk\u00fc ehadiyetinin bir tecellisi olarak Allah her insan\u0131 ayr\u0131 bir miza\u00e7 ve istidadla yaratt\u0131\u011f\u0131 gibi, yarat\u0131lm\u0131\u015fl\u0131\u011f\u0131 i\u00e7inde hi\u00e7bir insan hakikati b\u00fct\u00fcn ve\u00e7heleriyle kavray\u0131p ku\u015fatmaya muktedir de\u011fildir. Dolay\u0131s\u0131yla, en b\u00fcy\u00fck mesele olan ihtilaf\u0131n halli ve en b\u00fcy\u00fck farz vazife olan ittihad\u0131n temini, farkl\u0131l\u0131klar\u0131 tehdit olarak alg\u0131lay\u0131p ihtilaflar\u0131 yok etmekten de\u011fil, farkl\u0131l\u0131k i\u00e7inde beraberli\u011fi ba\u015far\u0131p ihtilaf\u0131 y\u00f6netmekten ge\u00e7mektedir.<\/p>\n
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Bu s\u00f6z\u00fc s\u00f6yledi\u011fi 1909\u2019dan sonra Bedi\u00fczzaman\u2019\u0131n yazd\u0131\u011f\u0131 eserlere bak\u0131ld\u0131\u011f\u0131nda, daha 1911\u2019de ne\u015fredilen Hutbe-i \u015e\u00e2miye, Muhakemat ve M\u00fcnazarat\u2019ta, \u2018ihtilaf\u0131 y\u00f6netme\u2019 ve \u2018farkl\u0131l\u0131k i\u00e7inde beraberli\u011fi temin\u2019 noktas\u0131nda \u00fcretilmi\u015f bir dizi d\u00fc\u015f\u00fcnce bizi kar\u015f\u0131lar. B\u00fct\u00fcn bu d\u00fc\u015f\u00fcncelerin bir-iki senenin eseri olmad\u0131\u011f\u0131 bellidir. Birinci D\u00fcnya Sava\u015f\u0131\u2019nda Rus i\u015fgaline kar\u015f\u0131 cihad ederken Bitlis\u2019te esir d\u00fc\u015fmesinin ard\u0131ndan sevkedildi\u011fi Kostroma\u2019dan firar edip 1918\u2019de \u0130stanbul\u2019a avdet ettikten sonra yazd\u0131\u011f\u0131 eserlerde, yine bu hususun izini \u0131srarla s\u00fcrd\u00fc\u011f\u00fc g\u00f6r\u00fcl\u00fcr. Lemeat ve S\u00fcnuhat, bu konuya dair\u2014\u201csiyasetten istiaze\u201d dahil\u2014\u00e7ok \u00f6nemli notlarla y\u00fckl\u00fc oldu\u011fu gibi, Tuluat isimli k\u00fc\u00e7\u00fck ama derin risale, do\u011frudan bu konuya dair bir soruyla ba\u015flar ve bu meseleye dair daha sistematik bir cevap i\u00e7erir. Bedi\u00fczzaman\u2019\u0131n hayat\u0131 boyunca dert etti\u011fi bu mesele \u00fczerine d\u00fc\u015f\u00fcncelerinin niha\u00ee k\u0131vam\u0131n\u0131 ise \u2018Yeni Said\u2019in 1927\u2019den ba\u015flayarak telif etti\u011fi risalelerde buluruz. \u00d6zellikle de, meselenin ontolojik arkaplan\u0131na dair \u201cYirmid\u00f6rd\u00fcnc\u00fc S\u00f6z\u201d, meseleye dair uygulamaya d\u00f6n\u00fck dam\u0131t\u0131lm\u0131\u015f tahliller i\u00e7eren Uhuvvet Risalesi (\u201cYirmiikinci Mektub,\u201d birinci k\u0131s\u0131m) ve birbirini takip edip tamamlayan \u0130hlas Risaleleri (Yirminci ve Yirmibirinci Lem\u2019a) bu noktada eksen risalelerdir. Bedi\u00fczzaman\u2019\u0131n talebeleri ve sair zev\u00e2t ile mektupla\u015fmalar\u0131n\u0131 i\u00e7eren l\u00e2hikalar ise, b\u00fct\u00fcn bu risalelerde dile getirilen \u00f6l\u00e7\u00fclerin bilfiil nas\u0131l anla\u015f\u0131l\u0131p uygulanaca\u011f\u0131n\u0131 \u2018\u00f6rnek olaylar\u2019 \u00fczerinden bize g\u00f6sterir.<\/p>\n
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Uhuvvet Risalesi\u2019nin, b\u00fct\u00fcn bu risaleler aras\u0131nda elbette m\u00fcmtaz bir yeri vard\u0131r. Said Nurs\u00ee\u2019nin \u2018m\u00fcsbet ihtilaf\u2019 ve \u2018m\u00fcsbet hareket\u2019 kavramlar\u0131n\u0131 ilk defa serdetti\u011fi bu risale, m\u00fc\u2019minlerin Kur\u2019\u00e2n\u2019\u0131n tarif etti\u011fi \u00fczere \u2018ancak karde\u015f olduklar\u0131\u2019 idrakiyle ya\u015famalar\u0131 i\u00e7in husumet ve adaveti, kin ve nefreti a\u015f\u0131p re\u2019fet, muhabbet ve merhametle birbirlerine bakmalar\u0131 i\u00e7in bir zihn\u00ee-hiss\u00ee zemin tesis eder. D\u00fc\u015fmanl\u0131\u011f\u0131n ve d\u00fc\u015fmanca hisler ta\u015f\u0131man\u0131n hakikat, hikmet, \u0130sl\u00e2miyet, ki\u015finin i\u00e7 d\u00fcnyas\u0131, M\u00fcsl\u00fcmanlar\u0131n ortak hayat\u0131 ve manev\u00ee hayat a\u00e7\u0131s\u0131ndan yanl\u0131\u015fl\u0131\u011f\u0131n\u0131 ayr\u0131 ayr\u0131 ortaya koyan bu k\u0131sa ama derin risale, uhuvvetin tesisi i\u00e7in zihinde tesis etti\u011fi \u00f6l\u00e7\u00fclerle, \u2018kognitif psikoterapi\u2019 \u00fczerine \u00e7al\u0131\u015fanlar\u0131n bilhassa tahlil etmesi gereken \u00e7ok \u00f6nemli y\u00f6ntemler \u00f6nermektedir.<\/p>\n
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Bu risalenin hayat\u0131m\u0131z\u0131 sair m\u00fc\u2019minlere kar\u015f\u0131 husumetle de\u011fil uhuvvetle, nefretle de\u011fil muhabbetle ya\u015fayabilmemiz i\u00e7in \u00f6nerdi\u011fi yakla\u015f\u0131mlardan biri, hepsini e\u015fit de\u011ferde olarak terazinin kefesini koydu\u011fumuz unsurlar aras\u0131nda, \u00f6zg\u00fcl a\u011f\u0131rl\u0131\u011f\u0131na ve de\u011ferine g\u00f6re bir ayr\u0131\u015ft\u0131rman\u0131n gereklili\u011fidir. M\u00fc\u2019minlerin ittihad ettikleri konular da, ihtilaf halinde olduklar\u0131 hususlar da vard\u0131r; ama d\u00fc\u015ft\u00fckleri en \u00f6nemli zihn\u00ee-hiss\u00ee hata, bu unsurlar\u0131 hepsine ayn\u0131 say\u0131sal de\u011feri atfederek heybeye koymalar\u0131d\u0131r. Oysa bunlar\u0131n, say\u0131sal de\u011fer a\u00e7\u0131s\u0131ndan binler basama\u011f\u0131na, y\u00fczler basama\u011f\u0131na, onlar basama\u011f\u0131na ve birler basama\u011f\u0131na yerle\u015ftirilmesi gerekenler vard\u0131r; husumete mazeret veya hakl\u0131l\u0131k \u00fcreten yakla\u015f\u0131mlar ise, bunlar\u0131n hepsini ayn\u0131 basama\u011fa koymaktan \u00e7\u0131kmaktad\u0131r:<\/p>\n
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Bu bahiste dile getirildi\u011fi \u00fczere, esm\u00e2-i h\u00fcsn\u00e2 a\u00e7\u0131s\u0131ndan bak\u0131ld\u0131\u011f\u0131nda, binler basama\u011f\u0131nda bir birlik s\u00f6z konusudur. \u00c7\u00fcnk\u00fc herkesi ayn\u0131 H\u00e2l\u0131k yaratm\u0131\u015ft\u0131r, hepsi ayn\u0131 Rabbin kuludur, hepsi de ayn\u0131 Rezz\u00e2k-\u0131 Ker\u00eem\u2019in sofras\u0131ndan doymaktad\u0131r\u2026 Ve m\u00fc\u2019minler, \u00f6te taraftan ayn\u0131 dinin mensubu olup ayn\u0131 k\u0131bleye kar\u015f\u0131 saf durup namaz k\u0131lmakta, ayn\u0131 peygamberin s\u00fcnnetine ittiba ederek ya\u015famaktad\u0131r.<\/p>\n
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M\u00fc\u2019minleri binler ve y\u00fczler basama\u011f\u0131nda birbirine ba\u011flayan rab\u0131talard\u0131r bunlar. Sonra baz\u0131lar\u0131n\u0131 baz\u0131lar\u0131yla birbirine ba\u011flarken ba\u015fka baz\u0131lar\u0131ndan ay\u0131ran onlar basama\u011f\u0131nda hususlar \u00e7\u0131kar kar\u015f\u0131m\u0131za. Ayn\u0131 devletten, ayn\u0131 memleketten, ayn\u0131 milliyetten, ayn\u0131 dilden; yahut, ayr\u0131 devlet, ayr\u0131 memleket, ayr\u0131 milliyet, ayr\u0131 dilden olmak gibi r\u00e2b\u0131ta veya farklard\u0131r bunlar. Son basamakta ise, ancak birler basama\u011f\u0131nda bir say\u0131sal de\u011fer i\u00e7eren rab\u0131talar veya farklar \u00e7\u0131kar kar\u015f\u0131m\u0131za: ayn\u0131 meslekten, ayn\u0131 me\u015frepten, ayn\u0131 s\u0131n\u0131ftan, ayn\u0131 partiden, ayn\u0131 tak\u0131mdan; yahut ayr\u0131 meslek, me\u015frep, s\u0131n\u0131f, parti veya tak\u0131mlardan olmak gibi r\u00e2b\u0131ta veya farklar\u2026<\/p>\n
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Gelin g\u00f6r\u00fcn ki, ortadaki tabloya bak\u0131ld\u0131\u011f\u0131nda g\u00f6r\u00fclen, ancak birler, en fazla onlar basama\u011f\u0131nda bir say\u0131sal de\u011fer ta\u015f\u0131yan hususlara y\u00fczler, hatta binler basama\u011f\u0131nda imi\u015f gibi k\u0131ymet verilmesi; buna kar\u015f\u0131l\u0131k, y\u00fczler ve onlar basama\u011f\u0131ndaki as\u0131l ortak de\u011ferlerin ya tamamen g\u00f6zard\u0131 edilmesi veya onlara en fazla onlar ve birler basama\u011f\u0131nda bir k\u0131ymet atfedilmesidir.<\/p>\n
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Elbette zihin ve kalb b\u00f6yle berbat bir aritmetikle \u00e7al\u0131\u015ft\u0131ktan, b\u00f6yle zalim ve yanl\u0131\u015f bir hesaplama yapt\u0131ktan, basamaklar\u0131 b\u00f6yle kayd\u0131rd\u0131ktan ve yerlerini de\u011fi\u015ftirdikten sonra, birbirini ba\u011flayan o b\u00fcy\u00fck r\u00e2b\u0131talar\u0131 g\u00f6rmesi gereken g\u00f6z onlar\u0131 de\u011fil farklar\u0131 g\u00f6r\u00fcr. Bu zalim matematikle, bine bir, bire bin k\u0131ymeti verip, bini bire k\u0131rd\u0131r\u0131r. Dolay\u0131s\u0131yla, hakikat noktas\u0131nda karde\u015fi olan\u0131 karde\u015fi olarak g\u00f6remez, bilakis d\u00fc\u015fman\u0131 nazar\u0131yla onu de\u011ferlendirir. <\/p>\n
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M\u00fcsl\u00fcmanlar\u0131n bilfiil tecr\u00fcbe ettikleri b\u00f6yle bir tablodur ki, Bedi\u00fczzaman\u2019a \u015fu s\u00f6zleri s\u00f6ylettirmi\u015ftir:<\/p>\n
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Basamaklar g\u00f6zard\u0131 edilince, dahas\u0131 bununla kal\u0131nmay\u0131p binle bir yer de\u011fi\u015ftirince, olan ancak budur. Bu kadar yanl\u0131\u015f bir hesaplamadan sonra, elbette s\u0131radan \u00e7ak\u0131l ta\u015flar\u0131n\u0131 K\u00e2be\u2019ye tercih eder, k\u00fc\u00e7\u00fcc\u00fck ta\u015flar\u0131 Uhud\u2019dan b\u00fcy\u00fck ve de\u011ferli g\u00f6r\u00fcr bir insafs\u0131zl\u0131k, ak\u0131ls\u0131zl\u0131k ve zul\u00fcm\u2026<\/p>\n
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B\u00f6yle olmamas\u0131 i\u00e7in de yol bellidir dolay\u0131s\u0131yla. Her\u015feyi ait oldu\u011fu say\u0131sal basama\u011fa yerle\u015ftirmek, her bir \u015feyi ger\u00e7ekten ta\u015f\u0131d\u0131\u011f\u0131 say\u0131sal de\u011feri i\u00e7inde de\u011ferlendirmek, \u00f6l\u00e7\u00fcm ve hesaplamay\u0131 da buna g\u00f6re yapmak\u2026<\/p>\n
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Bu yap\u0131ld\u0131\u011f\u0131nda, beraber veya farkl\u0131 olunan hususlar do\u011fru basama\u011fa yerle\u015ftirildi\u011finde, aras\u0131nda devlet, memleket, milliyet, dil, tak\u0131m, s\u0131n\u0131f, parti, meslek, me\u015frep.. a\u00e7\u0131s\u0131ndan b\u00fcy\u00fck farkl\u0131l\u0131k olanlar\u0131n dahi, sonu\u00e7ta terazinin ayn\u0131 kefesinde kald\u0131\u011f\u0131; zira b\u00fct\u00fcn bu farkl\u0131l\u0131klar\u0131n toplam\u0131n\u0131n onlar\u0131 bir, beraber ve karde\u015f k\u0131lan unsurlar\u0131n say\u0131sal de\u011ferine asla ula\u015famad\u0131\u011f\u0131 ve ula\u015famayaca\u011f\u0131 g\u00f6r\u00fclecektir.<\/p>\n
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Durum bu iken, r\u00e2b\u0131talara de\u011fil, farklara dikkatlerimizi y\u00f6neltenler, dahas\u0131 farkl\u0131l\u0131klar hat\u0131r\u0131na r\u00e2b\u0131talar\u0131 g\u00f6zard\u0131 etmemizi isteyenler, basamaklar\u0131 unutturup bini bire k\u0131rd\u0131rtarak karde\u015fine d\u00fc\u015fman nazar\u0131yla bakmaktan kendisine ikbal umanlar var\u2026<\/p>\n
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Aman dikkat!<\/p>\n
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Dikkat edilmezse ne mi oluyor?<\/p>\n
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Birbirine karde\u015f olanlar, birbirine d\u00fc\u015fman oluyor. Birbirinin y\u00fcz\u00fcne bakmas\u0131 gerekenler birbirinden y\u00fcz \u00e7evirir hale geliyor. Bir ile bin yer de\u011fi\u015ftiriyor, binler bire k\u0131rd\u0131r\u0131l\u0131yor\u2026<\/p>\n
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28.03.2019 \u201cBU ZAMANIN en b\u00fcy\u00fck farz vazifesi, ittihad-\u0131 \u0130sl\u00e2m\u2019d\u0131r.\u201d Bedi\u00fczzaman Said Nurs\u00ee bu s\u00f6z\u00fc s\u00f6yledi\u011finde tarih 1909\u2019dur ve bu tarihten sonra ya\u015fad\u0131\u011f\u0131 51 y\u0131l boyunca da bu s\u00f6z\u00fcn\u00fcn arkas\u0131nda durmu\u015ftur. Bu da, bu s\u00f6z\u00fcn bir anda ve bir hevesle s\u00f6ylenmedi\u011finin; \u00f6n\u00fcn\u00fc arkas\u0131n\u0131, ba\u015f\u0131n\u0131 sonunu, siyak\u0131n\u0131 sibak\u0131n\u0131 d\u00fc\u015f\u00fcnerek bu s\u00f6z\u00fcn sarfedildi\u011finin delilidir. Nitekim, onun \u00f6nceki hayat\u0131na […]<\/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-83092","post","type-post","status-publish","format-standard","hentry","category-yazarlar"],"yoast_head":"\n