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R\u0130SALE-\u0130 NUR m\u00fcellifinin kendi ifadesiyle \u2018Eski Said\u2019den \u2018Yeni Said\u2019e d\u00f6n\u00fc\u015f\u00fcm\u00fcn\u00fcn kodlar\u0131n\u0131 \u00e7\u00f6zmek, hem onu hem eserini hakk\u0131yla anlamak i\u00e7in bir anahtar niteli\u011findedir. Dolay\u0131s\u0131yla, bu d\u00f6n\u00fc\u015f\u00fcm\u00fcn dinamiklerinin yan\u0131nda hangi zaman aral\u0131\u011f\u0131nda ger\u00e7ekle\u015fti\u011fini kavramak da, Risale-i Nur\u2019un ve Bedi\u00fczzaman\u2019\u0131n anla\u015f\u0131lmas\u0131 a\u00e7\u0131s\u0131ndan vazge\u00e7ilmez bir \u00f6neme sahiptir.<\/p>\n
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Konuya dair izahlara bak\u0131ld\u0131\u011f\u0131nda, a\u011f\u0131rl\u0131kl\u0131 g\u00f6r\u00fc\u015f\u00fcn bu d\u00f6n\u00fc\u015f\u00fcm\u00fc 1923 sonras\u0131, hatta 1926 olarak tarihlemek y\u00f6n\u00fcnde oldu\u011fu g\u00f6r\u00fcl\u00fcr. Eski Said\u2019in Yeni Said\u2019e d\u00f6n\u00fc\u015f\u00fcm\u00fcn sebebinin de, bu tarihlemeyle ba\u011flant\u0131l\u0131 \u015fekilde, Kemalizmin egemenli\u011finde yeni ulus-devlet olu\u015fumunun dayatt\u0131\u011f\u0131 siyas\u00ee-sosyal \u015fartlarda arand\u0131\u011f\u0131n\u0131 g\u00f6r\u00fcr\u00fcz. Bu g\u00f6r\u00fc\u015f, Risale-i Nur ve Bedi\u00fczzaman \u00fczerine \u2018hari\u00e7ten\u2019 ara\u015ft\u0131rma ve yorum yapan ki\u015filer kadar, Risale-i Nur camias\u0131 \u2018i\u00e7inden\u2019 yap\u0131lan yorumlar\u0131nda da h\u00e2kim durumdad\u0131r.<\/p>\n
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\u0130leri s\u00fcren veya savunanlar\u0131n say\u0131s\u0131 \u00e7ok da olsa, bu, isabetli bir yorum de\u011fildir oysa. Dahas\u0131, Eski Said\u2019in Yeni Said\u2019e d\u00f6n\u00fc\u015f\u00fcm\u00fc hakk\u0131nda ortaya konulan bu tarihleme ve gerek\u00e7e, hem Bedi\u00fczzaman\u2019\u0131, hem onun ya\u015fad\u0131\u011f\u0131 b\u00fcy\u00fck d\u00f6n\u00fc\u015f\u00fcm\u00fc, bu d\u00f6n\u00fc\u015f\u00fcm\u00fcn sonras\u0131nda telif etti\u011fi Risale-i Nur\u2019u usul\u00fcnce ve hakk\u0131yla anlaman\u0131n \u00f6n\u00fcnde b\u00fcy\u00fck bir engel niteli\u011findedir. Bu isabetsiz yorumun isabetli bir taraf\u0131 varsa, o da Bedi\u00fczzaman\u2019\u0131n Yeni Said\u2019e d\u00f6n\u00fc\u015f\u00fcm\u00fcn\u00fcn bir a\u00e7\u0131dan \u2018siyaset\u2019le ili\u015fkili oldu\u011funu tesbit edebilmesidir. Bu yorumun sahipleri tarihlemede yan\u0131lm\u0131\u015f da olsa, evet, Eski Said\u2019in yerini Yeni Said\u2019in almas\u0131n\u0131n siyasete bakan bir ve\u00e7hesi vard\u0131r.<\/p>\n
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Bununla birlikte, bizzat Bedi\u00fczzaman Said Nurs\u00ee\u2019nin ifadeleri, \u00f6zellikle de Yeni Said d\u00f6neminde yazd\u0131\u011f\u0131 risaleler i\u00e7erisinde yer alan \u2018otobiyografik\u2019 notlar, onun Eski Said\u2019den Yeni Said\u2019e d\u00f6n\u00fc\u015f\u00fcm\u00fc i\u00e7in kem keskin ve kestirme bir tarih belirtmenin do\u011fru olmayaca\u011f\u0131n\u0131, hem de hari\u00e7teki fakt\u00f6rlerin en fazla \u2018kataliz\u00f6r\u2019 olarak bir etkisi olsa bile, ya\u015fanan\u0131n esasen Said Nurs\u00ee\u2019nin zihin ve ruh d\u00fcnyas\u0131nda ger\u00e7ekle\u015fen bir manev\u00ee\/entellekt\u00fcel d\u00f6n\u00fc\u015f\u00fcm niteli\u011finde oldu\u011funu g\u00f6stermektedir. <\/p>\n
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Bedi\u00fczzaman bir anda, bir ayda, hatta bir senede Yeni Said\u2019e d\u00f6n\u00fc\u015fm\u00fc\u015f de\u011fildir. Onun Yeni Said\u2019e d\u00f6n\u00fc\u015f\u00fcm\u00fcn\u00fcn ba\u015flang\u0131c\u0131n\u0131 1909\u2019da 31 Mart Hadisesi sonras\u0131nda \u00e7\u0131kar\u0131ld\u0131\u011f\u0131 s\u0131k\u0131y\u00f6netim mahkemesi g\u00fcnlerine, yahut beraatiyle birlikte \u201cZalimler i\u00e7in ya\u015fas\u0131n cehennem\u201d diyerek mahkemeden \u00e7\u0131k\u0131p memleketine d\u00f6nd\u00fc\u011f\u00fc vakte kadar geriye g\u00f6t\u00fcrmek m\u00fcmk\u00fcnd\u00fcr. D\u00f6n\u00fc\u015f\u00fcm\u00fcn tamamland\u0131\u011f\u0131 tarih olarak ise, Ankara\u2019dan Van\u2019a d\u00f6nd\u00fc\u011f\u00fc 1923 tarihinden, hatta Van\u2019dan Burdur\u2019a s\u00fcr\u00fcld\u00fc\u011f\u00fc 1926 tarihten de \u00f6teye ge\u00e7ip, k\u0131sa s\u00fcreli Isparta s\u00fcrg\u00fcn\u00fcn\u00fcn ard\u0131ndan Barla\u2019ya sevkedildi\u011fi ve Risale-i Nur\u2019un \u00fcslubunda ilk telifini ortaya koydu\u011fu 1927\u2019yi tesbit etmek daha isabetli g\u00f6z\u00fckmektedir.<\/p>\n
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S\u00f6z\u00fcn k\u0131sas\u0131, Eski Said\u2019in Yeni Said\u2019e d\u00f6n\u00fc\u015f\u00fcm\u00fc, birden, aniden, def\u2019aten de\u011fil; onbe\u015f y\u0131l\u0131 a\u015fan, neredeyse yirmi y\u0131la yakla\u015fan bir s\u00fcre\u00e7te ger\u00e7ekle\u015fmi\u015ftir. Bu s\u00fcre\u00e7te kaderin \u00f6n\u00fcne koydu\u011fu olaylar ve dersler ile bu olaylar ve dersler \u00fczerine Bedi\u00fczzaman\u2019\u0131n i\u00e7 d\u00fcnyas\u0131nda ya\u015fanan \u00e7\u00f6z\u00fcmlemeler, birer i\u015faret ta\u015f\u0131 niteli\u011findedir.<\/p>\n
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Bu de\u011fi\u015fimin, \u00e2lem tasavvuru, k\u00e2inata bak\u0131\u015f, insan\u0131 tarif, tarihi okuma ile irtibatl\u0131 bir\u00e7ok ve\u00e7hesi vard\u0131r. Ak\u0131l, vahiy, n\u00fcb\u00fcvvet, kader, c\u00fcz\u2019\u00ee irade, kalb, hikmet, teslimiyet gibi kelimeler de, bu d\u00f6n\u00fc\u015f\u00fcm\u00fcn en anahtar kavramlar\u0131 aras\u0131ndad\u0131r.<\/p>\n
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Ba\u015fl\u0131ba\u015f\u0131na uzun bir tahlili, belki onlarca sayfal\u0131k bir makaleyi, hatta y\u00fczlerce sayfal\u0131k bir monografiyi gerektiren bu d\u00f6n\u00fc\u015f\u00fcm\u00fc burada bir g\u00fcnl\u00fck yaz\u0131da derli-toplu, kaynakl\u0131, izahl\u0131 ve m\u00fcdellel bir surette anlatmak zor. Ama bu d\u00f6n\u00fc\u015f\u00fcm\u00fcn dinamiklerine dair ipucu mahiyetinde birka\u00e7 kelam edecek olursak; Eski Said, daha ziyade \u2018M\u00fcsl\u00fcmanlar\u2019 i\u00e7in, \u2018M\u00fcsl\u00fcmanlar\u2019 \u00fczerine ve \u2018M\u00fcsl\u00fcmanlar\u2019 ad\u0131na d\u00fc\u015f\u00fcnmektedir, \u00fcmmetin h\u00e2l-i p\u00fcrmel\u00e2li onun i\u00e7in bir endi\u015fe ve dolay\u0131s\u0131yla gayret ve hamiyet sebebidir, bu \u00e7er\u00e7evede \u2018siyaset\u2019 de d\u00fc\u015f\u00fcncesinin merkez\u00ee unsurlar\u0131ndan biri niteli\u011findedir. Eski Said\u2019in \u2018M\u00fcsl\u00fcmanlar\u2019a dair vurgusunun yerini, Yeni Said\u2019de \u2018\u0130sl\u00e2m\u2019a y\u00f6nelik vurgu alm\u0131\u015ft\u0131r; siyaset de bu vurgu etraf\u0131nda \u015fekillenen Yeni Said d\u00fc\u015f\u00fcncesinde merkez\u00ee bir unsur de\u011fil, bilakis t\u00e2l\u00ee ve t\u00e2b\u00ee bir konumdad\u0131r. Bu meyanda Eski Said \u00f6ncelikle kendisi d\u0131\u015f\u0131ndaki m\u00fcminlere konu\u015furken, Yeni Said \u00f6ncelikle kendisine, kendi nefsine konu\u015fmaktad\u0131r. \u201cEy gafil Said!\u201d gibi, \u201cEy nefsim!\u201d gibi hitaplar\u0131n ilk olarak kendisinin \u2018Risale-i Nur\u2019un fidanl\u0131\u011f\u0131\u2019 olarak tan\u0131mlad\u0131\u011f\u0131 ve bir\u00e7ok bahsi 1921-1923 y\u0131llar\u0131 aras\u0131nda telif edilmi\u015f Mesnev\u00ee-i Nuriye\u2019de kar\u015f\u0131m\u0131za \u00e7\u0131kmas\u0131 bu a\u00e7\u0131dan manidard\u0131r.<\/p>\n
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Eski Said ile Yeni Said aras\u0131ndaki fark, \u0130sl\u00e2m tarihine siyaset ve itikad a\u00e7\u0131s\u0131ndan \u00f6nemli imalar ta\u015f\u0131yan iki isim ve iki ekole at\u0131fla da a\u00e7\u0131klanabilir. Hz. Peygamber\u2019in iki torununun \u00f6rnekli\u011fi \u00fczerinden a\u00e7\u0131klayacak olursak; Eski Said daha \u2018H\u00fcseyn\u00ee\u2019 bir karaktere sahipken, Yeni Said \u2018Hasan\u00ee\u2019dir. Nitekim, Asr-\u0131 Saadet\u2019in ard\u0131ndan ya\u015fanan hadiselere dair getirdi\u011fi izahlar (\u00f6zellikle Mektubat ve Lem\u2019alar\u2019daki ilgili bahisler) bunun ipu\u00e7lar\u0131n\u0131 verdi\u011fi gibi, Emirda\u011f L\u00e2hikas\u0131\u2019nda yer alan bir mektubunda Risale-i Nur\u2019u \u2018Hz. Hasan\u2019\u0131n bir muavini, bir m\u00fctemmimi, bir manev\u00ee veledi\u2019 olarak tarif etmesi bunu a\u00e7\u0131k\u00e7a teyid etmektedir. Yahut, Ehl-i S\u00fcnnetin cadde-i k\u00fcbras\u0131n\u0131n iki ana damar\u0131yla a\u00e7\u0131klayacak olursak; Eski Said akla, kesbe ve hikmete d\u00f6n\u00fck vurgusuyla daha \u2018M\u00e2t\u00fcrid\u00ee\u2019 bir \u00e7izgide iken, Yeni Said vahye ve n\u00fcb\u00fcvvete, k\u00fcll\u00ee irade ve teslimiyete d\u00f6n\u00fck vurgusuyla daha \u2018E\u015f\u2019\u00e2r\u00ee\u2019 bir \u00e7izgidedir.<\/p>\n
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H\u00fcseyn\u00ee veya M\u00e2turid\u00ee duru\u015f yahut Hasan\u00ee veya E\u015f\u2019ar\u00ee duru\u015f; neticede b\u00fct\u00fcn bunlar\u0131n \u00e2lemin ve hayat\u0131n b\u00fct\u00fcn ve\u00e7heleriyle birlikte, g\u00fcncel hadisata ve siyasete bak\u0131\u015f\u0131 da etkileyen ve belirleyen bir taraf\u0131 vard\u0131r. Dolay\u0131s\u0131yla Eski Said ile Yeni Said aras\u0131ndaki farklar\u0131 olu\u015fturan hususlardan biri, siyasetle ilgilidir.<\/p>\n
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Bizzat kendi ifadelerinden anla\u015f\u0131ld\u0131\u011f\u0131 \u00fczere, Eski Said, siyasetin d\u0131\u015f\u0131nda de\u011fildir, bilakis \u2018siyaseti dine h\u00e2dim k\u0131lma\u2019 gibi bir gayretin i\u00e7indedir ve neredeyse ilk gen\u00e7lik g\u00fcnlerinde N\u00e2m\u0131k Kemal\u2019in \u201cR\u00fcya\u201ds\u0131yla \u2018uyand\u0131\u011f\u0131\u2019 vakitten beri bu b\u00f6yledir. \u201cSiyaset yoluyla dine hizmet hissini ta\u015f\u0131yordum\u201d diyerek, bu bizzat belirtir. \u201cHususan o zaman elinde siyaset topuzu vard\u0131\u201d gibi ifadeler de bu mahiyettedir. 1907\u2019de yolu \u0130stanbul\u2019a d\u00fc\u015ft\u00fc\u011f\u00fcnde, Bedi\u00fczzaman i\u015fte bu haldedir; dolay\u0131s\u0131yla \u0130stanbul\u2019da ya\u015fad\u0131klar\u0131, ili\u015fkileri, gayreti ve hamiyeti elbette buna g\u00f6re \u015fekillenecektir.<\/p>\n
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1907\u2019de geldi\u011fi \u0130stanbul\u2019a 1909\u2019da mahkemeden beraatinin ard\u0131ndan \u201cMedeniyetten istifam sizi d\u00fc\u015f\u00fcnd\u00fcrecek\u201d diyerek veda eder Bedi\u00fczzaman. Bu c\u00fcmleyi de i\u00e7eren s\u00f6zkonusu \u2018vedaname\u2019nin ba\u015flang\u0131\u00e7 paragraf\u0131 ise, asl\u0131nda Yeni Said\u2019e giden yolculu\u011fun zihin ve ruh d\u00fcnyas\u0131ndaki ilk ipu\u00e7lar\u0131n\u0131 da verir gibidir: \u201cEy koca \u0130stanbul!. M\u00fcs\u00e2v\u00e2t ve uhuvveti sende devr-i istibdadda, yaln\u0131z t\u0131marhanede; me\u015frutiyeti, yaln\u0131z tevkifhanede g\u00f6rd\u00fcm. Elveda ey gelin libas\u0131 giymi\u015f ac\u00fbze-i \u015femt\u00e2!.. Usand\u0131m, sen zehirli bala benzersin. Belki meden\u00ee libas\u0131 giymi\u015f vah\u015fi adama benzersin. Sureten ne kadar meden\u00eeli\u011fin var; sireten dahi nifak, sefahet, a\u011fraz i\u00e7inde o kadar, o derece vah\u015f\u00eesin; tam d\u00fcnyaya benzersin. D\u00fcnyaya geldi\u011fime ben de pi\u015fman oldum. Riyan\u0131n s\u00f6z\u00fcn\u00fc, seni tasavvur ettik\u00e7e tahattur ediyorum\u2026\u201d<\/p>\n
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1909\u2019da bu his ve efk\u00e2rla \u0130stanbul\u2019u terkeden Bedi\u00fczzaman, 1918\u2019de Kostroma\u2019daki esaretinden yine \u0130stanbul\u2019a avdet etti\u011finde \u00fclke i\u00e7inde bin t\u00fcrl\u00fc siyas\u00ee alt\u00fcst olu\u015fun yan\u0131nda, koskoca bir D\u00fcnya Sava\u015f\u0131n\u0131 bizzat g\u00f6rm\u00fc\u015f ve ya\u015fam\u0131\u015f haldedir. Dahas\u0131 sava\u015f esiri olarak Ruslar taraf\u0131ndan ba\u015fka Osmanl\u0131 zabitleriyle birlikte Kostroma\u2019ya sevkedilmi\u015ftir, orada g\u00f6rd\u00fckleri de vard\u0131r. Ekim Devrimi heng\u00e2m\u0131nda Rusya\u2019da ya\u015fanan karga\u015fa; sonras\u0131nda Var\u015fova-Belgrad-Sofya \u00fczerinden \u0130stanbul\u2019a firar ederken g\u00f6rd\u00fckleri\u2026 Ayr\u0131ca, d\u00f6nd\u00fc\u011f\u00fc \u0130stanbul\u2019u 1908 ile k\u0131yaslad\u0131\u011f\u0131nda bamba\u015fka \u015fartlarda g\u00f6rmesi; 1908\u2019den tan\u0131d\u0131\u011f\u0131 baz\u0131 ki\u015fileri 1918\u2019de bamba\u015fka bir s\u00f6ylem, eylem, ahl\u00e2k ve ki\u015filikte g\u00f6rmesi\u2026 Kendi ya\u015fad\u0131klar\u0131, ba\u015fkalar\u0131n\u0131n ya\u015fad\u0131klar\u0131, \u00fclkenin ve d\u00fcnyan\u0131n ya\u015fad\u0131klar\u0131.. b\u00fct\u00fcn bu s\u00fcre\u00e7te hayata, d\u00fcnyaya ve insana dair bir b\u00fcy\u00fck sorgulama ya\u015fayan Bedi\u00fczzaman\u2019\u0131n Eski Said\u2019den Yeni Said\u2019e d\u00f6n\u00fc\u015f\u00fcm\u00fcnde \u2018kataliz\u00f6r\u2019 te\u015fkil edecek olaylard\u0131r. \u00d6zellikle de Kostroma\u2019daki esaret g\u00fcnlerinde Volga nehri kenar\u0131ndaki Tatar camiinde ya\u015fad\u0131\u011f\u0131 manev\u00ee muhasebeye ilaveten, \u0130stanbul\u2019da Yu\u015fa tepesindeki mescitte, Sar\u0131yer\u2019de mek\u00e2nda ve Ey\u00fcp Sultan kabristan\u0131 biti\u015fi\u011findeki derg\u00e2hta ya\u015fad\u0131klar\u0131, sosyal ve siyas\u00ee tazammunlar\u0131 da olan bir manev\u00ee\/zihn\u00ee d\u00f6n\u00fc\u015f\u00fcmde iz b\u0131rakan olaylard\u0131r.<\/p>\n
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Neticede, v\u00e2k\u0131a \u015fudur: 1918\u2019de \u0130stanbul\u2019a avdet eden Said, 1907\u2019de \u0130stanbul\u2019a gelen Said de\u011fildir. 1909\u2019da \u0130stanbul\u2019dan ayr\u0131lan Bedi\u00fczzaman, \u201cR\u00fcyada Bir Hitabe\u201dyi yazd\u0131\u011f\u0131 1919\u2019a kadarki on y\u0131lda \u00e7ok a\u00e7\u0131dan b\u00fcy\u00fck de\u011fi\u015fimler ve d\u00f6n\u00fc\u015f\u00fcmler ya\u015fam\u0131\u015f haldedir. Eyl\u00fcl 1919\u2019da ya\u015fad\u0131\u011f\u0131 bir manev\u00ee tecr\u00fcbeyi hikmeti teslimiyetle bulu\u015fturan bir kader\u00ee okuma hassasiyeti i\u00e7inde \u201cR\u00fcyada Bir Hitabe\u201d olarak kaleme al\u0131rken, Bedi\u00fczzaman \u2018Yeni Said\u2019in anahtar \u00f6zelliklerini bize if\u015fa eder asl\u0131nda. Bir gece r\u00fcyada bir \u2018ruhan\u00eeler meclisinde\u2019 ya\u015fad\u0131\u011f\u0131 bu manev\u00ee tecr\u00fcbenin ertesi g\u00fcn\u00fc insanlar\u0131n aras\u0131na kar\u0131\u015ft\u0131\u011f\u0131nda, kendi ifadesiyle \u2018d\u00fcnyev\u00eeler meclisi\u2019ne girmi\u015f haldedir Bedi\u00fczzaman. O g\u00fcn o insanlar\u0131n kendisine y\u00f6neltti\u011fi en \u00f6nemli soru ise \u015fudur: \u201cNeden geldin geleli siyasete kar\u0131\u015fm\u0131yorsun?\u201d \u00c7\u00fcnk\u00fc, o ki\u015filerin on sene \u00f6nceden bildikleri Said\u2019den bir \u015fekilde meseleye m\u00fcdahil olmas\u0131 umulur ve beklenir!<\/p>\n
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Ama bu soruya cevaben Bedi\u00fczzaman, sonraki hayat\u0131 boyunca s\u00fcrekli tekrarlayaca\u011f\u0131 bir s\u00f6z\u00fc ilk kez deklare edecektir: \u201cE\u00fbzu bill\u00e2hi mine\u2019\u015f-\u015feyt\u00e2ni ve\u2019s-siy\u00e2seti\/ \u015eeytan\u0131n ve siyasetin \u015ferrinden Allah\u2019a s\u0131\u011f\u0131n\u0131r\u0131m.\u201d<\/p>\n
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Bu cevab\u0131n da a\u00e7\u0131k\u00e7a ortaya koydu\u011fu \u00fczere, aradaki fark derindir ve keskindir. Devam\u0131nda Said Nurs\u00ee onu bu s\u00f6ze sevkeden gerek\u00e7eleri izah etmi\u015ftir. Yine ayn\u0131 d\u00f6nemde yazd\u0131\u011f\u0131 Leme\u00e2t\u2019ta da tekraren \u2018siyaset-i meden\u00ee\u2019yi \u2018\u00e2lemin efk\u00e2r\u0131nda bir \u015feytan\u2019 olarak resmetmesi de manidard\u0131r.<\/p>\n
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1923 \u00f6ncesi bu iki metin dahi, Bedi\u00fczzaman\u2019\u0131n Yeni Said olarak siyasetle aras\u0131nda \u00e7izdi\u011fi mesafeyi, dahas\u0131 Yeni Said\u2019in zuhurunu Kemalizmin galebesi ve yeni T\u00fcrkiye\u2019nin bir ulus-devlet olarak kurulmas\u0131n\u0131n dayatt\u0131\u011f\u0131 \u015fartlar ile a\u00e7\u0131klaman\u0131n isabetsizli\u011fini a\u00e7\u0131k\u00e7a g\u00f6sterir. Siyasetle ilgili bu i\u00e7tinab ve istiaze esasen Bedi\u00fczzaman\u2019\u0131n kendi i\u00e7 d\u00fcnyas\u0131nda ya\u015fad\u0131\u011f\u0131 bir manev\u00ee\/entellekt\u00fcel d\u00f6n\u00fc\u015f\u00fcmle ilgilidir ve 1907\u2019de \u0130stanbul\u2019a geli\u015finden 1918\u2019de yeniden \u0130stanbul\u2019a avdetine kadar g\u00f6rd\u00fckleri, \u00f6zellikle de 1907 ile 1918 aras\u0131ndaki iki ayr\u0131 \u2018Bedi\u00fczzaman\u2019 olarak yapt\u0131\u011f\u0131 kar\u015f\u0131la\u015ft\u0131rmalar bunda ciddi \u015fekilde etkilidir. Nitekim, Eyl\u00fcl 1919\u2019da \u2018d\u00fcnyev\u00eeler meclisi\u2019 diye tarif etti\u011fi ortamdaki ki\u015filer, onun on sene \u00f6ncesinden tan\u0131d\u0131\u011f\u0131, on sene \u00f6ncesinde belki dost ve yolda\u015f oldu\u011fu ve h\u00e2l\u00e2 \u00e7\u00f6z\u00fcm\u00fc ve \u00e7areyi siyasette arayan isimlerdir. Buna kar\u015f\u0131l\u0131k Bedi\u00fczzaman\u2019\u0131n siyasetten kendi ifadesiyle \u2018\u015feytandan ka\u00e7ar gibi\u2019 ka\u00e7may\u0131 da i\u00e7eren d\u00f6n\u00fc\u015f\u00fcm\u00fcnde, \u0130sl\u00e2m tarihine d\u00f6n\u00fck yeniden de\u011ferlendirmesi ve bu noktada da \u00f6zellikle Hz. Hasan\u2019\u0131n hil\u00e2fetten feragatinin anlam\u0131 \u00fczerine d\u00fc\u015f\u00fcnd\u00fckleri belirleyici niteliktedir. Bu i\u00e7tinab ve istiaze, \u00f6te yandan Bedi\u00fczzaman\u2019\u0131n hayat\u0131 boyunca ta\u015f\u0131d\u0131\u011f\u0131 bir temel de\u011fer olarak \u2018adalet\u2019 hakikatiyle ve Yeni Said\u2019in \u2018adalet-i mahz\u00e2\u2019 diye kavramla\u015ft\u0131rd\u0131\u011f\u0131 ince \u00e7izgiyle de birebir ilgilidir.<\/p>\n
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Bedi\u00fczzaman a\u00e7\u0131s\u0131ndan durum bu. Onu Yeni Said yapan en \u00f6nemli dinamiklerden biri olarak siyasete kar\u015f\u0131 mesafeli duru\u015funun gerek\u00e7eleri, S\u00fcnuhat, Lemeat ve Mektubat ba\u015fta olmak \u00fczere, eserlerinde ve mektuplar\u0131nda a\u00e7\u0131k\u00e7a kar\u015f\u0131m\u0131za \u00e7\u0131k\u0131yor.<\/p>\n
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Ya\u015fam\u0131\u015f ve \u00f6lm\u00fc\u015f bir m\u00fcmine dair bir hat\u0131ra olarak de\u011fil; d\u00fcne dair oldu\u011fu kadar, bug\u00fcne ve yar\u0131na dair de \u00f6l\u00e7\u00fc sunar, yol belirler bir bi\u00e7imde hem de.<\/p>\n
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Bir bu bahislerdeki \u00f6l\u00e7\u00fclere ve uyar\u0131lara, bir bug\u00fcn onun yolunda y\u00fcr\u00fcme \u00e7abas\u0131 veya iddias\u0131nda olan epeyce insan\u0131n g\u00fcncel siyasetle ili\u015fkisine bakt\u0131\u011f\u0131m\u0131zda ise, bir mukayese mecburiyeti, bir ayna tutma zarureti, bir muhasebe daveti kendisini a\u00e7\u0131k\u00e7a g\u00f6steriyor<\/p>\n
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\u00d6n\u00fcm\u00fczdeki yaz\u0131larda, belki koca bir Eyl\u00fcl boyu i\u015fte bunu yapaca\u011f\u0131z.<\/p>\n
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T\u00e2 ki, Bedi\u00fczzaman\u2019\u0131n \u2018\u015feytandan ka\u00e7ar gibi\u2019 ka\u00e7t\u0131\u011f\u0131 \u015feye s\u00f6z\u00fcmona Bedi\u00fczzaman\u2019\u0131n yolunu takip iddias\u0131yla \u2018ko\u015far ad\u0131m gidenler\u2019 durup kendine gelsin, d\u00f6n\u00fcp i\u015fine baks\u0131n\u2026<\/p>\n
<\/p>\n","protected":false},"excerpt":{"rendered":"
02.09.2018 R\u0130SALE-\u0130 NUR m\u00fcellifinin kendi ifadesiyle \u2018Eski Said\u2019den \u2018Yeni Said\u2019e d\u00f6n\u00fc\u015f\u00fcm\u00fcn\u00fcn kodlar\u0131n\u0131 \u00e7\u00f6zmek, hem onu hem eserini hakk\u0131yla anlamak i\u00e7in bir anahtar niteli\u011findedir. Dolay\u0131s\u0131yla, bu d\u00f6n\u00fc\u015f\u00fcm\u00fcn dinamiklerinin yan\u0131nda hangi zaman aral\u0131\u011f\u0131nda ger\u00e7ekle\u015fti\u011fini kavramak da, Risale-i Nur\u2019un ve Bedi\u00fczzaman\u2019\u0131n anla\u015f\u0131lmas\u0131 a\u00e7\u0131s\u0131ndan vazge\u00e7ilmez bir \u00f6neme sahiptir. Konuya dair izahlara bak\u0131ld\u0131\u011f\u0131nda, a\u011f\u0131rl\u0131kl\u0131 g\u00f6r\u00fc\u015f\u00fcn bu d\u00f6n\u00fc\u015f\u00fcm\u00fc 1923 sonras\u0131, hatta […]<\/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-83125","post","type-post","status-publish","format-standard","hentry","category-yazarlar"],"yoast_head":"\n