10.03.2009<\/p>\n
R\u0130SALE-\u0130 NUR\u2019UN b\u00fct\u00fcn\u00fcn\u00fc ku\u015fatmak i\u00e7in \u00fczerinde ciddi bir teemm\u00fcl gerektiren risalelerinden biri, \u201cYirmidokuzuncu S\u00f6z\u201dd\u00fcr. \u201cHayat v\u00fccudun nuru, \u015fuur hayat\u0131n ziyas\u0131d\u0131r\u201d diye ba\u015flayan bu harikul\u00e2de risale, b\u00fct\u00fcn v\u00fccud mertebelerinin, insanlar\u0131n ve meleklerin, maddenin ve ruhun, d\u00fcnyan\u0131n ve ahiretin, cennetin ve cehennemin varolu\u015f hikmetini birbiriyle irtibatl\u0131 bir surette a\u00e7\u0131klarken, en sonunda konuyu \u201cremizli bir n\u00fckte\u201dye getirir. Bu muhte\u015fem risaleye h\u00fcsn-\u00fc h\u00e2time olan s\u00f6zkonusu bahis, bu k\u00e2inat\u0131n varolu\u015f hikmeti ile halihaz\u0131r mahiyeti aras\u0131ndaki birebir ili\u015fkiyi ortaya koyar: Cenab-\u0131 Hak, mutlak hakikatlerinin yarat\u0131lm\u0131\u015fl\u0131\u011f\u0131 itibar\u0131yla mutlak\u0131 bizzat ku\u015fatamaz haldeki zi\u015fuur mahlukat\u0131 taraf\u0131ndan bilinmesi i\u00e7in, \u015fu k\u00e2inatta hayr\u0131 \u015ferle, g\u00fczeli \u00e7irkinle, fayday\u0131 zararla, kem\u00e2li noksanla kar\u0131\u015ft\u0131rarak, \u2018mutlak hakikatleri\u2019ni \u015fu \u00e2lemde \u2018hak\u00e2ik-i nisbiye\u2019 s\u00fbretinde onlara g\u00f6stermektedir. Zi\u015fuurlar, bilhassa insan, b\u00f6ylece k\u00e2inat\u0131 g\u00f6zlemleyip dereceler, s\u0131n\u0131fland\u0131rmalar i\u00e7inde ak\u0131l y\u00fcr\u00fcterek \u015fu k\u00e2inatta g\u00f6r\u00fcnen eserleri ve fiilleri \u00fczerinden \u00e2lemler Rabbini tan\u0131maktad\u0131r. T\u0131pk\u0131, do\u011frudan g\u00fcne\u015fe bakamayan, bakmaya kalksa kama\u015fan ve hatta k\u00f6rle\u015fen g\u00f6zlerimizin, yery\u00fcz\u00fcndeki yans\u0131malar\u0131 \u00fczerinden g\u00fcne\u015f \u0131\u015f\u0131\u011f\u0131n\u0131 \u0131s\u0131s\u0131 ve yedi rengiyle tan\u0131mas\u0131na benzer bir durumdur bu…<\/p>\n
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Gelin g\u00f6r\u00fcn ki, i\u015fte bu durum, insan\u0131 bir \u2018imtihan\u2019la y\u00fczy\u00fcze getirir. Kimileri bu derecelendirmeler, bu nisbetler \u00fczerinden Cenab-\u0131 Hakk\u0131 esma ve s\u0131fat\u0131yla tan\u0131rken; kimileri bu ge\u00e7i\u015fi ba\u015faramay\u0131p g\u00f6lgede kal\u0131r ve kendisini karanl\u0131kta b\u0131rak\u0131r. B\u00f6ylece, m\u00fcstaid bir ak\u0131l i\u00e7in imk\u00e2n olan, bir ba\u015fkas\u0131 i\u00e7in riske d\u00f6n\u00fc\u015f\u00fcr. Hayat, bu imtihan s\u0131rr\u0131 i\u00e7inde sal\u0131n\u0131r durur.<\/p>\n
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\u00d6yle ki, \u015fu k\u00e2inat\u0131 rabsiz ve ilahs\u0131z bir surette a\u00e7\u0131klama iddias\u0131ndaki s\u00f6z\u00fcmona \u2018Ayd\u0131nlanma\u2019 felsefesi, i\u015fte bu sebepten, her\u015feyi b\u00f6ler, par\u00e7alar. Fizik-metafizik ayr\u0131m\u0131na gidip, g\u00f6r\u00fcnenin \u00f6tesindeki her\u015feyi Kaf Da\u011f\u0131n\u0131n ard\u0131ndaki \u2018masal \u00fclkesi\u2019ne d\u00f6n\u00fc\u015ft\u00fcr\u00fcr; g\u00f6r\u00fcnen \u00e2lemi ise fizik, kimya, biyoloji derken ayr\u0131 ayr\u0131 bilimlerin eline verir. Ve ancak bu felsefeden beslenen modernlerin elinde d\u00fcnya bir b\u00fct\u00fcn olarak ekolojik fel\u00e2ketin e\u015fi\u011fine geldi\u011findedir ki, par\u00e7an\u0131n b\u00fct\u00fcnle ili\u015fkisini farkeder!<\/p>\n
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Bu modern anlay\u0131\u015f, ayn\u0131 \u015fekilde, insan\u0131 da par\u00e7alara ay\u0131r\u0131r; ama bu par\u00e7alardan b\u00fct\u00fcne bir yol bulmaks\u0131z\u0131n\u2026 \u00d6yle ki, nice zaman insan beyninin sa\u011f ve sol yar\u0131mk\u00fcresini dahi iki ayr\u0131 b\u00fct\u00fcn olarak alg\u0131lam\u0131\u015f; bu y\u00fczden s\u00f6z\u00fcmona baz\u0131 rahats\u0131zl\u0131klar\u0131 tedavi kasd\u0131yla bu iki yar\u0131mk\u00fcre aras\u0131ndaki ba\u011flar\u0131 keserek yol a\u00e7t\u0131\u011f\u0131 tahribat\u0131 ise nice zaman ve nice kay\u0131plardan sonra anlam\u0131\u015ft\u0131r.<\/p>\n
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T\u0131pk\u0131 buna benzer \u015fekilde, iyiyi, do\u011fruyu ve g\u00fczeli ayr\u0131 ayr\u0131 daireler gibi d\u00fc\u015f\u00fcnm\u00fc\u015ft\u00fcr modern zihinler. \u0130yi ahl\u00e2k\u0131n, do\u011fru bilim ve felsefenin, g\u00fczel ise sanat ve esteti\u011fin konusudur demi\u015f; g\u00fcya harikul\u00e2de bir ayr\u0131mla, meseleyi halletmi\u015ftir. Y\u00fcz k\u00fcsur y\u0131ldan beri, d\u00fcnyan\u0131n ka\u00e7 \u00fclkesinde kimbilir ka\u00e7 milyar okul \u00e7ocu\u011funa belletilmi\u015f bir \u2018ger\u00e7ek\u2019tir bu!<\/p>\n
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O y\u00fczden de, s\u00f6z\u00fcmona do\u011frunun pe\u015finde, ama iyilikten mahrum bilim adamlar\u0131 ve d\u00fc\u015f\u00fcn\u00fcrler zuhur edebilmi\u015f; bilimin k\u00e2inata dair \u00f6\u011frettiklerinden mesel\u00e2 atom bombas\u0131 gibi bir \u2018k\u00f6t\u00fc\u2019l\u00fck \u00fcretilebilmi\u015ftir. Ayn\u0131 \u015fekilde, ahl\u00e2ken savunulamaz nice \u015fey, s\u00f6z\u00fcmona sanat ve estetik ad\u0131na hayatlara sokulmu\u015f; \u2018estetize\u2019 edildi\u011fi takdirde g\u00fcnah\u0131n bile \u2018iyi\u2019le\u015ftirildi\u011fi, mesel\u00e2 fuh\u015fiyat\u0131n \u2018erotizm\u2019 ad\u0131 alt\u0131nda sanat k\u0131l\u0131f\u0131na sokularak me\u015frula\u015ft\u0131r\u0131ld\u0131\u011f\u0131 bir anlay\u0131\u015f geli\u015ftirilmi\u015ftir. Bedenini te\u015fhir eden s\u00f6z\u00fcmona \u2018sanat\u00e7\u0131\u2019lara, beden te\u015fhircisi film y\u00f6netmenlerine, ressamlara, foto\u011fraf sanat\u00e7\u0131lar\u0131na bakal\u0131m; hepsi yapt\u0131klar\u0131n\u0131 \u2018sanat\u2019 ad\u0131na nas\u0131l da \u2018iyi\u2019le\u015ftiriyorr!<\/p>\n
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Halbuki, kadim bilgeli\u011fin bize \u00f6\u011fretti\u011fi bir ger\u00e7ek vard\u0131r: Bir\u015feyin do\u011fru oldu\u011funun bir \u00f6l\u00e7\u00fcs\u00fc, ayn\u0131 zamanda \u2018iyi\u2019 ve \u2018g\u00fczel\u2019 olmas\u0131d\u0131r. Bir\u015feyin g\u00fczel olmas\u0131n\u0131n \u00f6l\u00e7\u00fcs\u00fc, ayn\u0131 zamanda \u2018do\u011fru\u2019 ve \u2018iyi\u2019 olmas\u0131d\u0131r. Bir\u015feyin \u2018iyi\u2019 olmas\u0131n\u0131n \u00f6l\u00e7\u00fcs\u00fc ise, \u2018do\u011fru\u2019 ve \u2018g\u00fczel\u2019 olmas\u0131\u2026 Bu bak\u0131mdan, Bedi\u00fczzaman\u2019\u0131n iman i\u00e7in \u2018bir h\u00fcsn-\u00fc m\u00fccerred ve m\u00fcnezzehtir\u2019 tarifini getirmesi, bo\u015funa de\u011fildir.<\/p>\n
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Di\u011fer bir deyi\u015fle, kadim hikmet nazar\u0131yla bakarsak, ahl\u00e2k, bilim ve sanat, birbirinden kopuk alanlar de\u011fildir; bilakis \u00fc\u00e7\u00fc de ayn\u0131 \u00f6zden beslenmektedir. \u00dc\u00e7\u00fc de hakikatten beslenmekte; ayn\u0131 hakikati \u00fc\u00e7 farkl\u0131 ve\u00e7hede tezah\u00fcr ettirmektedir.<\/p>\n
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Ne zaman \u2018esma-i h\u00fcsna\u2019 ifadesi akl\u0131ma gelse, tek tek Allah\u2019\u0131n g\u00fczel isimlerinden \u00f6nce, Kur\u2019\u00e2n\u00ee tarifin kendisindeki bu \u00fc\u00e7l\u00fcy\u00fc bulu\u015fturan s\u0131r gelir akl\u0131ma. Bir tarafta \u2018esm\u00e2\u2019 akla, ilme ve marifete dikkat \u00e7ekerken; \u00f6te tarafta \u2018h\u00fcsn\u00e2\u2019 kalbe ve duygulara nazar etmektedir. Akl\u0131n marifetiyle bu isimlerin kavranabilmesi i\u00e7in, kalbin ve duygular\u0131n da il\u00e2h\u00ee \u2018g\u00fczelli\u011fin\u2019 nazarg\u00e2h\u0131 olabilmesi gerekmektedir. Di\u011fer bir deyi\u015fle, kalblerin \u2018h\u00fcsn\u00e2\u2019y\u0131 g\u00f6rebildi\u011fi \u00f6l\u00e7\u00fcde, ak\u0131llar \u2018esm\u00e2\u2019y\u0131 kavrayabilmektedir.<\/p>\n
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Bizatih\u00ee Kur\u2019\u00e2n\u2019\u0131n bize sundu\u011fu \u2018el-esm\u00e2\u00fc\u2019l-h\u00fcsn\u00e2\u2019 tabiri, kar\u015f\u0131m\u0131za bir hayat dersi \u00e7\u0131kar\u0131yor: Esm\u00e2, h\u00fcsn\u00e2d\u0131r. O halde, akl\u0131 esm\u00e2y\u0131 kavramakla y\u00fck\u00fcml\u00fc insan, kalbini \u2018h\u00fcsn\u00e2\u2019ya a\u00e7mal\u0131; iman\u00ee kavray\u0131\u015f\u0131na bir \u2018estetik kalite\u2019 kazand\u0131rmal\u0131d\u0131r.<\/p>\n
<\/p>\n","protected":false},"excerpt":{"rendered":"
10.03.2009 R\u0130SALE-\u0130 NUR\u2019UN b\u00fct\u00fcn\u00fcn\u00fc ku\u015fatmak i\u00e7in \u00fczerinde ciddi bir teemm\u00fcl gerektiren risalelerinden biri, \u201cYirmidokuzuncu S\u00f6z\u201dd\u00fcr. \u201cHayat v\u00fccudun nuru, \u015fuur hayat\u0131n ziyas\u0131d\u0131r\u201d diye ba\u015flayan bu harikul\u00e2de risale, b\u00fct\u00fcn v\u00fccud mertebelerinin, insanlar\u0131n ve meleklerin, maddenin ve ruhun, d\u00fcnyan\u0131n ve ahiretin, cennetin ve cehennemin varolu\u015f hikmetini birbiriyle irtibatl\u0131 bir surette a\u00e7\u0131klarken, en sonunda konuyu \u201cremizli bir n\u00fckte\u201dye getirir. […]<\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[9],"tags":[],"ppma_author":[132],"class_list":["post-83252","post","type-post","status-publish","format-standard","hentry","category-yazarlar"],"yoast_head":"\n