17.12.2007<\/p>\n
B\u0130R ELE\u015eT\u0130R\u0130 gelene\u011finin yerle\u015fmi\u015f olmamas\u0131n\u0131, bu topraklarda ya\u015fayan insanlar\u0131n ba\u015f\u0131na gelmi\u015f en b\u00fcy\u00fck talihsizliklerden biri olarak g\u00f6r\u00fcr\u00fcm. Bu durum, farkl\u0131 renklere ve farkl\u0131 tonlara aman vermeyen bir siyah-beyaz iklimine g\u00f6t\u00fcr\u00fcyor bizi. Bu iklimde bir anda kahraman olmak da kolay, bir anda hain olmak da. Bir s\u00f6z ile dost olmak da m\u00fcmk\u00fcn, d\u00fc\u015fman olmak da. Ele\u015ftiri, al\u0131\u015ft\u0131r\u0131ld\u0131\u011f\u0131m\u0131z tek\u00e7i d\u00fc\u015f\u00fcnce kal\u0131b\u0131 i\u00e7inde, kan\u0131m\u0131za dokunuyor nedense. Farkl\u0131 d\u00fc\u015f\u00fcnce, i\u00e7imizi titretiyor. En ufak bir farkl\u0131 t\u0131n\u0131 ulusalc\u0131 iseniz \u2018mill\u00ee birlik ve b\u00fct\u00fcnl\u00fc\u011fe,\u2019 dindar iseniz \u2018cemaat\u00ee birlik ve b\u00fct\u00fcnl\u00fc\u011fe,\u2019 bir \u2018s\u0131n\u0131f bilinci\u2019 i\u00e7erisinde tan\u0131mlanan bir ki\u015fi iseniz ait oldu\u011funuz s\u0131n\u0131f\u0131n \u2018amac\u0131na ve konumuna\u2019 tehdit olarak olarak alg\u0131lanabiliyor.<\/p>\n
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Hemen belirtelim, bu tek\u00e7i anlay\u0131\u015f bir ikiy\u00fczl\u00fcl\u00fc\u011f\u00fc \u00f6\u011fretiyor, hatta neredeyse emrediyor insanlara. Arkadan konu\u015fmak ay\u0131p de\u011fil; mertlik problem \u00fcretiyor. \u2018S\u00f6ylenmek\u2019te beis yok, \u2018s\u00f6ylemek\u2019 k\u00f6t\u00fc.<\/p>\n
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Bu heng\u00e2mede en ziyade y\u00fcrek yaralayan husus ise, tek\u00e7i anlay\u0131\u015f\u0131n ka\u00e7\u0131n\u0131lmaz tezah\u00fcrleri olan \u2018siyah-beyaz,\u2019 \u2018hep-hi\u00e7\u2019 mant\u0131\u011f\u0131 i\u00e7erisinde, nice hakk\u00e2niyetli, \u00e2dil ve \u015fefkat y\u00fckl\u00fc ele\u015ftiri ve \u00f6zele\u015ftirinin hak etmedi\u011fi bir kutupla\u015fma i\u00e7inde de\u011ferlendirilmesi. Bir noktada filan e\u011filimi ele\u015ftirdiniz; o e\u011filimin d\u00fc\u015fman\u0131s\u0131n\u0131z. Bir noktada filan ki\u015finin yakla\u015f\u0131m\u0131n\u0131 do\u011fru buldunuz; siz o ki\u015finin sempatizan\u0131s\u0131n\u0131z. Ya \u00f6ylesiniz, ya b\u00f6yle. Ya \u00e7ok iyi, ya \u00e7ok k\u00f6t\u00fc. Ya kahraman, ya hain. Ya bizden, ya onlardan.<\/p>\n
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Bu tablodur ki, matbuat \u00e2leminde yazd\u0131klar\u0131m\u0131n yan\u0131nda husus\u00ee bir g\u00fcnl\u00fck de tuttu\u011fum yirmi y\u0131l \u00f6ncesinde bir g\u00fcn, \u201cHem zeki, hem de \u015fefkatli olmak zor i\u015f\u201d diye yazd\u0131rm\u0131\u015ft\u0131r g\u00fcnl\u00fc\u011f\u00fcme. Zekavetsiz \u015fefkat de kolay, \u015fefkatsiz zekavet de. Ama bir tarafta zek\u00e2vet bir fark\u0131ndal\u0131\u011f\u0131, bir tefrik ve temyizi, beraberinde bir \u2018tezkiye\u2019 \u00e7abas\u0131n\u0131 gerektiriyor; \u00f6te tarafta \u015fefkat \u2018yanl\u0131\u015f fikir\u2019 ile \u2018yanl\u0131\u015f fikrin sahibi\u2019 aras\u0131nda bir ayr\u0131ma sizi davet ediyor, \u00fcstelik yanl\u0131\u015f fikir veya uygulamay\u0131 dahi birka\u00e7 yaz\u0131 \u00f6nce Bedi\u00fczzaman\u2019dan at\u0131fla belirtti\u011fim \u00fczere \u2018nur-u kalb ve nur-u fikrin\u2019 bulu\u015fmas\u0131yla \u2018tahrip etmeden tamir\u2019i m\u00fcmk\u00fcn k\u0131lan bir \u00fcslub tutturmay\u0131.<\/p>\n
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Gelin g\u00f6r\u00fcn ki, bu konuda ne derece gayret sarfederseniz edin, pe\u015fin h\u00fck\u00fcml\u00fcler i\u00e7in yeriniz belli. Hep \u00f6vm\u00fcyorsan\u0131z, onlardan de\u011filsiniz. Bir yerde onu, bir yerde bunu takdir ediyorsan\u0131z, makbul de\u011filsiniz.<\/p>\n
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\u00dcstelik bu, sadece \u2018ya\u015fayanlar\u2019 veya el\u2019an \u2018ya\u015fananlar\u2019 i\u00e7in ge\u00e7erli de\u011fil. Ge\u00e7mi\u015fe d\u00f6n\u00fck olarak da bu b\u00f6yle. Bir insan\u0131 eksi\u011fi ve fazlas\u0131yla, hatas\u0131n\u0131 ve sevab\u0131n\u0131 bilerek sevmeniz g\u00fcnah gibi g\u00f6r\u00fcl\u00fcyor \u00e2deta! Seviyorsan\u0131z, hatas\u0131z g\u00f6rmeniz gerek; hata g\u00f6r\u00fcyorsan\u0131z, sevmiyorsunuz!<\/p>\n
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Kur\u2019\u00e2n\u2019\u0131n \u00e2yetleri \u00fczerine tefekk\u00fcrde mazinin miras\u0131ndan da istifade niyetiyle tefsirleri okurken; ilm-i hadisten f\u0131kha, tarihten tasavvufa d\u00fcn Allah i\u00e7in ortaya konulan emeklerden vaktimin m\u00fcsaade etti\u011fi kadar\u0131yla istifade etmeye \u00e7al\u0131\u015f\u0131rken g\u00f6rd\u00fc\u011f\u00fcm geni\u015flik, bu sebepten de sars\u0131yor beni. Zaman\u0131n a\u015f\u0131nd\u0131r\u0131c\u0131l\u0131\u011f\u0131na meydan okuyup bug\u00fcn de istifade edilen eserler ortaya koyabilmi\u015f insanlar\u0131n, hem farkl\u0131 d\u00fc\u015f\u00fcnceyle y\u00fczle\u015febilen hem de kendi d\u00fc\u015f\u00fcncesini farkl\u0131 da olsa ifade etmekten \u00e7ekinmeyen bir edebe sahip olduklar\u0131n\u0131 g\u00f6rmek, bug\u00fcn ya\u015fanan d\u00fc\u015f\u00fcnce ve anlay\u0131\u015f fukaral\u0131\u011f\u0131n\u0131n sebebini kavrama noktas\u0131nda da bana yard\u0131m ediyor. G\u00f6r\u00fcyorum ki, mesel\u00e2 bir R\u00e2z\u00ee i\u00e7in mesel\u00e2 Mu\u2019tezil\u00ee m\u00fcfessir Zemah\u015fer\u00ee bir \u2018d\u00fc\u015fman\u2019 de\u011fil. \u00c7o\u011fu yerde farkl\u0131 d\u00fc\u015f\u00fcn\u00fcyorlar, ama bir \u2018eme\u011fe ve d\u00fc\u015f\u00fcnceye sayg\u0131\u2019 da g\u00f6r\u00fcyor insan, bir adaletli bak\u0131\u015f\u0131 da. Razi i\u00e7in Zemah\u015fer\u00ee \u2018ya g\u00f6kte, ya yerin dibinde\u2019 biri de\u011fil.<\/p>\n
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Bu meyanda, \u2018mistisizmin\u2019 d\u00fcnyan\u0131n her yerinde y\u00fckseli\u015f trendine girmesinin r\u00fczg\u00e2r\u0131ndan da beslenerek bu topraklarda tasavvufun yeniden y\u00fckseli\u015fi heng\u00e2m\u0131nda ismi neredeyse \u2018dokunulmazlar\u2019 aras\u0131na yaz\u0131lm\u0131\u015f Muhyiddin \u0130bn Arab\u00ee\u2019ye \u2018dokunduran\u2019 sat\u0131rlar\u0131 \u0130mam-\u0131 Rabban\u00ee\u2019nin Mektubat\u2019\u0131nda buldu\u011fumda, nedense rahatlad\u0131m. Birileri \u2018\u015eeyh-i Ekber\u2019 derken, birilerinin ak\u0131l almaz bir husumetle \u2018\u015eeyh-i Ekfer\u2019 diye karalamaya yeltenebildi\u011fi bir b\u00fcy\u00fck sima, \u0130bn Arab\u00ee. Ama a\u00e7t\u0131\u011f\u0131 yol husus\u00ee, hele bu zamanda daha da \u00f6yle. Nitekim, Bedi\u00fczzaman Said Nurs\u00ee gibi isimlerin \u201cHer h\u00e2di z\u00e2t muhd\u00ee olamaz\u201d gibi adaletli bir tahlilin refakatinde, \u2018vahdet-i v\u00fccud\u2019 yolunun her zaman i\u00e7in ama bilhassa bu zaman i\u00e7in \u2018problemleri\u2019ne dikkat \u00e7ekti\u011fini g\u00f6r\u00fcyoruz. Gelin g\u00f6r\u00fcn ki, bu y\u00fczden, Bedi\u00fczzaman\u2019a tepeden bakanlara da rastl\u0131yoruz. Muhyiddin-i Arab\u00ee\u2019yi \u2018\u015eeyh-i Ekber\u2019 edinmeniz bekleniyor zira. Kimileri de, \u2018\u015eeyh-i Ekfer\u2019 gibi bir \u00e7irkinli\u011fe asla m\u00fcsaade etmedi\u011finiz i\u00e7in size so\u011fuk…<\/p>\n
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Bizim gibi insanlar\u0131n bu noktada sergiledi\u011fi duru\u015fun \u2018pro\u2019lar ve \u2018anti\u2019ler i\u00e7in hi\u00e7bir anlam\u0131 yok zaten. Bedi\u00fczzaman gibi bir isme dahi bu noktada tepeden bakabilenler nezdinde, bizim ne h\u00fckm\u00fcm\u00fcz olabilir? Ama \u0130mam-\u0131 Rabban\u00ee gibi \u2018m\u00fcceddid-i elf-i s\u00e2ni\u2019 olabilmi\u015f bir b\u00fcy\u00fck ismin eserinde bu noktada bir ele\u015ftiri g\u00f6r\u00fcnce, bu y\u00fczden, evet, sevindim.<\/p>\n
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Sevindim; \u00e7\u00fcnk\u00fc, tasavvufun saf materyalist bir ya\u015fama modelinin imk\u00e2ns\u0131zl\u0131\u011f\u0131n\u0131n ortaya \u00e7\u0131kt\u0131\u011f\u0131 \u015fu postmodern d\u00fcnyada mistisizmin k\u00fcresel y\u00fckseli\u015fi heng\u00e2m\u0131nda bir \u2018\u015feriats\u0131z maneviyat\u2019 aray\u0131\u015f\u0131na \u00e2let edilebilmesi ihtimali uykular\u0131m\u0131 ka\u00e7\u0131r\u0131yor. Yerel ve k\u00fcresel muktedirler kar\u015f\u0131s\u0131nda edilgen, ama i\u00e7 d\u00fcnyas\u0131 \u2018maneviyata\u2019 a\u00e7\u0131k ki\u015filiklerin; kalbi \u2018Allah sevgisiyle\u2019 dolu ama muktedirlerin ho\u015funa gitmeyen emir ve nehiyler konusunda \u2018extra large\u2019 ki\u015filerin varl\u0131\u011f\u0131na bizatih\u00ee \u015fahit olmak, endi\u015femi bir kat daha artt\u0131r\u0131yor. <\/p>\n
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Yanl\u0131\u015f anla\u015f\u0131lmas\u0131n; tasavvuf d\u00fc\u015fman\u0131 de\u011filim, olamam da. Hele \u0130mam Gazal\u00ee gibi s\u00fcnnet-merkezli tasavvufunu, hele Horasan dervi\u015flerinin \u2018kurumsalla\u015fmam\u0131\u015f\u2019 sufili\u011fini \u00e7ok ama \u00e7ok de\u011ferli buluyorum. Muhyiddin-i Arab\u00ee gibi, Mevl\u00e2n\u00e2 Cel\u00e2leddin gibi bug\u00fcn kimilerince \u2018\u015feriats\u0131z maneviyat\u2019 aray\u0131\u015f\u0131na \u00e2let edilmek istenen insanlar\u0131n da hayatlar\u0131n\u0131 asla b\u00f6yle ya\u015famad\u0131klar\u0131n\u0131 ad\u0131m gibi biliyorum.<\/p>\n
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Ama gelin g\u00f6r\u00fcn ki, b\u00f6yle bir tehlike de mevcut. Gazal\u00ee gibi, \u015e\u00e2h-\u0131 Nak\u015fibend gibi, Abd\u00fclk\u00e2dir-i Geyl\u00e2n\u00ee gibi isimlerin ortaya koydu\u011fu eserler \u015feriat ve s\u00fcnnet-i seniyye \u00fczerindeki daha a\u015fik\u00e2r vurgular\u0131yla bu yolda \u2018kullan\u0131m\u2019a m\u00fcsait de\u011fil; ama \u2018vahdet-i v\u00fccud\u2019 \u00e7izgisi i\u00e7inde ortaya konulmu\u015f eserler i\u00e7in bu \u2018kullan\u0131m\u2019 tehlikesi ortada g\u00f6z\u00fck\u00fcyor.<\/p>\n
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Ki bu, bug\u00fcn i\u00e7in ge\u00e7erli oldu\u011fu gibi, d\u00fcn de ge\u00e7erli olmu\u015f; olabilmi\u015f. \u0130\u015fte o y\u00fczden, vahdet-i v\u00fccud mesle\u011fi \u00fczerinden dile getirilmi\u015f \u015fatahatl\u0131 bir s\u00f6ze cevaben yazd\u0131\u011f\u0131 mektubunda, bu s\u00f6z do\u011frudan \u0130bn Arab\u00ee\u2019ye ait olmad\u0131\u011f\u0131 halde, \u0130bn Arab\u00ee\u2019ye \u2018dokundurarak\u2019 cevap veriyor \u0130mam-\u0131 Rabban\u00ee. \u0130\u015fte Mektubat-\u0131 Rabban\u00ee\u2019nin 100. mektubundaki sat\u0131rlar: \u201cBizim F\u00fcsus\u2019a de\u011fil, n\u00fcsusa tutunmam\u0131z gerekir. F\u00fctuhat-\u0131 Medeniye, bizim i\u00e7in, F\u00fctuhat-\u0131 Mekkiye\u2019den daha yeterlidir.\u201d<\/p>\n
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\u0130mam-\u0131 Rabban\u00ee\u2019nin F\u00fcsus\u2019tan kasd\u0131, Muhyiddin-i Arab\u00ee\u2019nin eseri F\u00fcsusu\u2019l-Hikem. N\u00fcsus ise, do\u011frudan \u2018nass\u2019lara at\u0131fta bulunuyor. Kur\u2019\u00e2n-\u0131 Hak\u00eem\u2019in \u00e2yetlerine ve Hz. Peygamber aleyhissal\u00e2tu vesselam\u0131n bir res\u00fbl olarak ferman buyurdu\u011fu s\u00f6zlere yani. F\u00fctuhat-\u0131 Mekkiye de, \u0130bn Arab\u00ee\u2019nin di\u011fer b\u00fcy\u00fck eseri. F\u00fctuhat-\u0131 Medeniye\u2019den kasdolunan ise, Yesrib\u2019i el-Med\u00eenet\u00fc\u2019n-neb\u00ee\u2019ye d\u00f6n\u00fc\u015ft\u00fcren Peygamber aleyhissal\u00e2tu vesselam\u0131n s\u00fcnnet-i seniyyesi.<\/p>\n
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\u00d6zetle, tasavvuf yolunda veya de\u011fil, m\u00fc\u2019minler i\u00e7in as\u0131l mihveri, ekseni, mihengi ortaya koyuyor \u0130mam-\u0131 Rabb\u00e2n\u00ee. F\u00fcsus\u2019taki husus\u00ee tecr\u00fcbe de\u011fil; nass\u2019lar; F\u00fctuhat-\u0131 Mekkiye\u2019deki b\u00e2t\u0131n\u00ee s\u0131rlar de\u011fil, Peygamberin herkesin g\u00f6z\u00fc \u00f6n\u00fcnde ya\u015fan\u0131p kaydedilmi\u015f s\u00fcnneti…<\/p>\n
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Kur\u2019\u00e2n ve s\u00fcnnet…<\/p>\n
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Dikkatimizin yo\u011funla\u015ft\u0131\u011f\u0131 yer buras\u0131 olmal\u0131. Ki\u015fileri de\u011ferlendirme \u00f6l\u00e7\u00fcm\u00fcz de.<\/p>\n
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K\u00fcresel \u2018dinsiz tin\u2019 dalgas\u0131n\u0131n \u0130sl\u00e2m topraklar\u0131ndaki izd\u00fc\u015f\u00fcm\u00fc olarak geli\u015fme istidad\u0131 g\u00f6steren \u2018\u015feriats\u0131z maneviyat\u2019a kar\u015f\u0131 dalgak\u0131ran olabilmemiz i\u00e7in, bu \u00f6l\u00e7\u00fcye ihtiyac\u0131m\u0131z var…<\/p>\n
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F\u00fcsus de\u011fil, n\u00fcsus.<\/p>\n
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\u2018F\u00fctuhat-\u0131 Mekkiye\u2019n\u0131n b\u00e2t\u0131n\u00ee s\u0131rlar\u0131 de\u011fil; \u2018F\u00fctuhat-\u0131 Medeniye\u2019 sahibi kuds\u00ee neb\u00eenin herkesin g\u00f6z\u00fc \u00f6n\u00fcnde ya\u015fanm\u0131\u015f en g\u00fczel \u00f6rnekli\u011fi…<\/p>\n
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\/kitap.asp?book=129<\/p>\n","protected":false},"excerpt":{"rendered":"
17.12.2007 B\u0130R ELE\u015eT\u0130R\u0130 gelene\u011finin yerle\u015fmi\u015f olmamas\u0131n\u0131, bu topraklarda ya\u015fayan insanlar\u0131n ba\u015f\u0131na gelmi\u015f en b\u00fcy\u00fck talihsizliklerden biri olarak g\u00f6r\u00fcr\u00fcm. Bu durum, farkl\u0131 renklere ve farkl\u0131 tonlara aman vermeyen bir siyah-beyaz iklimine g\u00f6t\u00fcr\u00fcyor bizi. Bu iklimde bir anda kahraman olmak da kolay, bir anda hain olmak da. Bir s\u00f6z ile dost olmak da m\u00fcmk\u00fcn, d\u00fc\u015fman olmak da. […]<\/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-83323","post","type-post","status-publish","format-standard","hentry","category-yazarlar"],"yoast_head":"\n