29.11.2007<\/p>\n
BED\u0130\u00dcZZAMAN SA\u0130D Nurs\u00ee\u2019nin hayat\u0131na ve eserlerine v\u00e2k\u0131f olan herkes, onun Medreset\u00fc\u2019z-Zehra projesi i\u00e7in harcad\u0131\u011f\u0131 harikul\u00e2de gayreti de bilir. G\u00f6rd\u00fc\u011f\u00fc \u00fc\u00e7 b\u00fcy\u00fck meseleyi beraberce \u00e7\u00f6zecek bir b\u00fcy\u00fck proje olarak d\u00fc\u015f\u00fcnm\u00fc\u015ft\u00fcr Bedi\u00fczzaman Medreset\u00fc\u2019z-Zehra\u2019y\u0131. Onu merkez-i hil\u00e2fet olarak \u0130stanbul yollar\u0131na d\u00fc\u015f\u00fcren de bu projedir. Ya\u015fanan onca m\u00e2nia onu Eski Said boyunca bu idealini takip etmekten vazge\u00e7irmemi\u015f; 1923\u2019te \u201cEski Said\u2019i Yeni Said\u2019e g\u00f6t\u00fcren\u201d tren biletini al\u0131ncaya kadar her f\u0131rsatta bu projeye yeniden hayatiyet kazand\u0131rmak i\u00e7in gayret etmi\u015ftir.<\/p>\n
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Bedi\u00fczzaman, Medreset\u00fc\u2019z-Zehra\u2019y\u0131, \u0130sl\u00e2m \u00fcmmetinin o d\u00f6nemde y\u00fczy\u00fcze geldi\u011fi \u00fc\u00e7 b\u00fcy\u00fck meselenin halli i\u00e7in bir model olarak d\u00fc\u015f\u00fcn\u00fcr. Bu meselelerin ilki, cehaletle birlikte gelen fakr u zaruret; ikincisi, madde ile m\u00e2n\u00e2, k\u00e2inat ile Kur\u2019\u00e2n, ak\u0131l ile vahiy, modern bilimler ile din\u00ee ilimler aras\u0131nda ya\u015fanan b\u00fcy\u00fck b\u00f6l\u00fcnme; \u00fc\u00e7\u00fcnc\u00fcs\u00fc ise, \u00f6zelde T\u00fcrkler ve K\u00fcrtler aras\u0131nda, iman karde\u015fli\u011fine g\u00f6lge d\u00fc\u015f\u00fcren ve \u2018asabiyet-i cahiliye\u2019yi \u00e7a\u011fr\u0131\u015ft\u0131ran milliyet\u00e7i gerilimdir.<\/p>\n
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Bedi\u00fczzaman\u2019\u0131n ilk elde merkezi Bitlis, \u015fubeleri ise Van ve Diyarbak\u0131r\u2019da olacak \u015fekilde tasarlad\u0131\u011f\u0131 Medreset\u00fc\u2019z-Zehra projesi temelinde \u0131srarla vurgulad\u0131\u011f\u0131 \u00fc\u00e7 husus ise (1) modern bilimler ile din\u00ee ilimlerin, vahyin yol g\u00f6stericili\u011finde mezcedilmesi; (2) birbirine rakip \u00fc\u00e7 ayr\u0131 kolda ilerleyen mektep-medrese-tekkeyi b\u00f6ylece bar\u0131\u015ft\u0131r\u0131p bulu\u015fturmak; (3) Arap\u00e7a-T\u00fcrk\u00e7e-K\u00fcrt\u00e7e\u2019yi beraberce \u00f6\u011freterek \u0130sl\u00e2m \u00fcmmetinin bu topraklarda ya\u015fayan fertleri i\u00e7in hem \u0130sl\u00e2m\u00ee mirasla, hem kendi aralar\u0131nda sa\u011fl\u0131kl\u0131 ve kal\u0131c\u0131 bir \u2018ileti\u015fim\u2019 imk\u00e2n\u0131 sa\u011flayarak \u2018milliyet\u00e7i gerilim\u2019i a\u015farak \u2018\u0130sl\u00e2m karde\u015fli\u011fi\u2019nde bulu\u015fmalar\u0131n\u0131 sa\u011flamakt\u0131r.<\/p>\n
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Y\u00fcz y\u0131l sonra d\u00f6n\u00fcp bir kez daha bak\u0131ld\u0131\u011f\u0131nda, bu b\u00fcy\u00fck projenin ne derece hayat\u00ee bir \u00f6nemi haiz oldu\u011fu bir kez daha anla\u015f\u0131l\u0131yor. Hem onun o g\u00fcn tesbit etti\u011fi problemlerin bug\u00fcn de b\u00fcy\u00fck \u00f6l\u00e7\u00fcde s\u00fcr\u00fcyor olmas\u0131 a\u00e7\u0131s\u0131ndan, hem de y\u00fcz y\u0131l i\u00e7inde ya\u015fanan b\u00fcy\u00fck s\u0131nanmalar ve kay\u0131plar a\u00e7\u0131s\u0131ndan.<\/p>\n
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Ama \u00f6te yandan, Bedi\u00fczzaman\u2019\u0131n bu projesinin, defaatle edilmi\u015f, hatta tahsisat da ayr\u0131lm\u0131\u015f oldu\u011fu halde ger\u00e7ekle\u015fememesi gibi bir v\u00e2k\u0131a var. Ve Yeni Said d\u00f6neminde, onun bu bir t\u00fcrl\u00fc ger\u00e7ekle\u015fememe meselesine dair \u2018kader\u00ee\u2019 okumalar\u0131… Emirda\u011f L\u00e2hikas\u0131\u2019nda yer alan baz\u0131 mektuplar g\u00f6sterir ki, Bedi\u00fczzaman g\u00f6r\u00fcnen ve sabit bir Medreset\u00fc\u2019z-Zehra\u2019y\u0131 nasip etmeyen Cenab-\u0131 Hakk\u0131n, Medreset\u00fc\u2019z-Zehra m\u00e2n\u00e2s\u0131n\u0131 Risale-i Nur\u2019lar ve Nur Talebeleri suretinde ona nasip etti\u011fi kanaatindedir. Bu mektuplar\u0131n sat\u0131r aralar\u0131nda gizli \u201cNur Risalelerinin Medreset\u00fc\u2019z-Zehra\u201ds\u0131 gibi ifadeler, keza Nur talebelerinden \u201cMedreset\u00fc\u2019z-Zehra\u2019n\u0131n erkan\u0131\u201d gibi ifadeler bunun apa\u00e7\u0131k bir delilidir. Bu meyanda, onun, \u00fcniversiteli Nur talebeleri i\u00e7in \u201cgen\u00e7 Said\u2019ler\u201d tabirini kullanmas\u0131 da bilhassa anlaml\u0131d\u0131r.<\/p>\n
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Emirda\u011f L\u00e2hikas\u0131\u2019n\u0131n tamam\u0131na yay\u0131lan bu \u2018Medreset\u00fc\u2019z-Zehra\u2019 sembolizminden anlar\u0131z ki, Bedi\u00fczzaman Medreset\u00fc\u2019z-Zehra ile yapmak istedi\u011fi \u015feyin \u00f6z\u00fc itibar\u0131yla Risale-i Nur\u2019da tahakkuk etti\u011fi kanaatindedir. Ve Risale-i Nur\u2019u \u2018anlayarak, kabul ederek\u2019 okuyan her Nur Talebesi, binas\u0131 bir t\u00fcrl\u00fc dikilememi\u015f Medreset\u00fc\u2019z-Zehra\u2019y\u0131 zihninde ve kalbinde in\u015fa etmi\u015f demektir.<\/p>\n
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\u00d6zetle, Bedi\u00fczzaman\u2019\u0131 tahakkuku i\u00e7in yollara d\u00fc\u015f\u00fcren \u201cMedreset\u00fc\u2019z-Zehra\u201d projesi, esasen, bir \u2018bina in\u015fa\u2019s\u0131 de\u011fil; bir \u2018zihniyet in\u015fas\u0131\u2019d\u0131r. Bu in\u015fay\u0131 bir m\u00fc\u2019minin kendi hayat\u0131nda ve kendi \u015fahs\u0131nda ba\u015far\u0131p ba\u015farmad\u0131\u011f\u0131n\u0131n iki g\u00f6stergesi ise, (1) tam da Medreset\u00fc\u2019z-Zehra i\u00e7in vurgulad\u0131\u011f\u0131 \u2018mektep-medrese-tekke,\u2019 \u2018ak\u0131l-kalb,\u2019 \u2018ak\u0131l-vahiy,\u2019 \u2018f\u00fcn\u00fbn-u medeniye-ul\u00fbm-u diniye\u2019 imtizac\u0131n\u0131 zihninde kurabilmesi; yani \u2018nur-u kalb ve nur-u fikri cem\u2019 edebilmesi; (2) milliyete, etnisiteye dayal\u0131 bir tasavvur ve zihniyetin \u00fcst\u00fcne \u00e7\u0131kabilmesidir. Medreset\u00fc\u2019z-Zehra i\u00e7in v\u00e2cib dedi\u011fi Arap\u00e7a\u2019ya (dolay\u0131s\u0131yla Araplara), l\u00e2z\u0131m dedi\u011fi T\u00fcrk\u00e7e\u2019ye (dolay\u0131s\u0131yla T\u00fcrklere), c\u00e2iz dedi\u011fi K\u00fcrt\u00e7e\u2019ye (dolay\u0131s\u0131yla K\u00fcrtlere) bak\u0131\u015f ise, milliyet-temelli bir zihniyeti a\u015f\u0131p \u2018\u0130sl\u00e2m karde\u015fli\u011fi\u2019ni merkeze alan bir tasavvura eri\u015fmi\u015f olup olmaman\u0131n g\u00f6stergesidir. T\u00fcrk k\u00f6kenli bir Risale-i Nur m\u00fcntesibinin zihninde Medreset\u00fc\u2019z-Zehra\u2019y\u0131 ger\u00e7ekten in\u015fa edip etmedi\u011finin bir g\u00f6stergesi, buna g\u00f6re, Araplara ve K\u00fcrtlere bak\u0131\u015f\u0131d\u0131r. K\u00fcrt k\u00f6kenli bir Risale-i Nur m\u00fcntesibinin zihninde Medreset\u00fc\u2019z-Zehra\u2019y\u0131 ger\u00e7ekten in\u015fa edip etmedi\u011finin bir g\u00f6stergesi ise, Araplara ve K\u00fcrtlere bak\u0131\u015f\u0131… Kur\u2019\u00e2n\u2019\u0131n n\u00e2zil oldu\u011fu ve b\u00fct\u00fcn \u0130sl\u00e2m\u00ee ilimlerin \u00fczerine bina olundu\u011fu dildir Arap\u00e7a. Arap\u00e7a\u2019ya a\u00e7\u0131kl\u0131k, \u0130sl\u00e2m\u2019a a\u00e7\u0131kl\u0131\u011f\u0131n ifadesidir. T\u00fcrk\u00e7e ise, \u0130sl\u00e2m medeniyetinin son b\u00fcy\u00fck m\u00fcmessili olan Osmanl\u0131n\u0131n dili olmak hasebiyle \u2018\u0130sl\u00e2m medeniyeti\u2019nin dilidir. T\u00fcrk\u00e7e\u2019ye a\u00e7\u0131kl\u0131k, \u0130sl\u00e2m medeniyetine a\u00e7\u0131kl\u0131kt\u0131r. K\u00fcrt\u00e7e ise, i\u00e7inden Sel\u00e2haddin Eyyub\u00ee gibi isimler \u00e7\u0131karan ve her daim hayat ve saadetleri T\u00fcrklerin hayat ve saadetiyle memzu\u00e7 bir unsurun dilidir. K\u00fcrt\u00e7e\u2019ye a\u00e7\u0131kl\u0131k, \u2018\u0130sl\u00e2m\u00ee karde\u015flik\u2019 temelinde k\u00fclt\u00fcrel farkl\u0131l\u0131\u011f\u0131n ve \u00e7o\u011fulcu bir anlay\u0131\u015f\u0131n zihinlerde yerle\u015fip yerle\u015fmedi\u011finin g\u00f6stergesidir. <\/p>\n
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D\u00f6n\u00fcp geriye bakt\u0131\u011f\u0131mda, Bedi\u00fczzaman\u2019\u0131n Medreset\u00fc\u2019z-Zehra\u2019dan bekledi\u011fi \u2018f\u00fcn\u00fbn-u cedideyi ul\u00fbm-u diniye ile mezc\u2019 gayesinin Risale-i Nur talebelerinin zihninde b\u00fcy\u00fck \u00f6l\u00e7\u00fcde in\u015fa olundu\u011funu g\u00f6rebiliyorum. Pozitivizmin en kat\u0131 haliyle uyguland\u0131\u011f\u0131 bir zeminden, sek\u00fcler bir e\u011fitim alm\u0131\u015f olmas\u0131na kar\u015f\u0131l\u0131k m\u00fc\u2019min fertlerin; k\u00e2inat\u0131 ve \u00f6\u011frendi\u011fi bilimleri ink\u00e2r\u0131n de\u011fil, iman\u0131n vesilesi k\u0131labilen m\u00fc\u2019min fertlerin do\u011fabilmesi\u2014bu ideal k\u0131vamda tahakkuk etmemi\u015f olsa dahi\u2014Medreset\u00fc\u2019z-Zehra\u2019n\u0131n birinci hedefinin b\u00fcy\u00fck \u00f6l\u00e7\u00fcde ger\u00e7ekle\u015fti\u011fini g\u00f6steriyor.<\/p>\n
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Ama ikinci ve\u00e7heye gelince, san\u0131r\u0131m, burada durmam\u0131z ve bir vicdan muhasebesi yapmam\u0131z gerekiyor. Bedi\u00fczzaman\u2019\u0131n Medreset\u00fc\u2019z-Zehra i\u00e7in d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fc \u201clisan-\u0131 Arab\u00ee vacib, K\u00fcrd\u00ee caiz, T\u00fcrk\u00ee l\u00e2z\u0131m\u201d form\u00fclasyonun da g\u00f6sterdi\u011fi \u00fczere, kendisini etnisiteye, milliyete g\u00f6re tan\u0131mlama za\u2019fiyetinden yakas\u0131n\u0131 s\u0131y\u0131rabilen ki\u015fidir ki, Medreset\u00fc\u2019z-Zehra\u2019y\u0131 zihninde in\u015fa etmi\u015f demektir.<\/p>\n
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San\u0131r\u0131m, bu noktada, milliyet\u00e7i-mukaddesat\u00e7\u0131 bir s\u00f6ylemin g\u00f6lgesinin \u00fczerimize d\u00fc\u015ft\u00fc\u011f\u00fc \u00f6zele\u015ftirisini yapmam\u0131z l\u00e2z\u0131m. S\u00f6zgelimi, Medreset\u00fc\u2019z-Zehra\u2019n\u0131n \u2018caiz\u2019i iken, K\u00fcrt\u00e7e\u2019yi ne derece i\u00e7selle\u015ftirebildik? K\u00fcrt\u00e7e konu\u015fan bir m\u00fc\u2019min karde\u015fimize yan\u0131ba\u015f\u0131m\u0131zda ne kadar m\u00fcsamaha edebildik? K\u00fcrt\u00e7e \u00f6\u011frenim hakk\u0131n\u0131 ne derece savunabildik?<\/p>\n
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\u015eimdi, ac\u0131l\u0131 bir s\u00fcrecin i\u00e7inde, bir \u00f6zele\u015ftirinin e\u015fli\u011finde, Nur talebeleri ve T\u00fcrkiye toplumu olarak \u00f6n\u00fcm\u00fczde bir imk\u00e2n da duruyor.<\/p>\n
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Medreset\u00fc\u2019z-Zehra binas\u0131 in\u015fa olunamad\u0131; peki ya Medreset\u00fc\u2019z-Zehra\u2019y\u0131 zihinlerde in\u015fa etme imk\u00e2n\u0131…<\/p>\n
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Bunu ba\u015farabilen zihinler, bu topraklarda \u2018huzur i\u00e7inde birarada ya\u015fama\u2019n\u0131n \u00e7imentosu olacak… Bu zihniyet in\u015fas\u0131 ne derece ba\u015far\u0131labilirse, T\u00fcrkiye toplumunun gelece\u011fi o kadar ayd\u0131n olacak…<\/p>\n
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Aksi halde ne olaca\u011f\u0131n\u0131 ise d\u00fc\u015f\u00fcnmek dahi istemiyorum.<\/p>\n
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Yol belli, sorumluluk b\u00fcy\u00fck…<\/p>\n
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\/kitap.asp?book=129<\/p>\n","protected":false},"excerpt":{"rendered":"
29.11.2007 BED\u0130\u00dcZZAMAN SA\u0130D Nurs\u00ee\u2019nin hayat\u0131na ve eserlerine v\u00e2k\u0131f olan herkes, onun Medreset\u00fc\u2019z-Zehra projesi i\u00e7in harcad\u0131\u011f\u0131 harikul\u00e2de gayreti de bilir. G\u00f6rd\u00fc\u011f\u00fc \u00fc\u00e7 b\u00fcy\u00fck meseleyi beraberce \u00e7\u00f6zecek bir b\u00fcy\u00fck proje olarak d\u00fc\u015f\u00fcnm\u00fc\u015ft\u00fcr Bedi\u00fczzaman Medreset\u00fc\u2019z-Zehra\u2019y\u0131. Onu merkez-i hil\u00e2fet olarak \u0130stanbul yollar\u0131na d\u00fc\u015f\u00fcren de bu projedir. Ya\u015fanan onca m\u00e2nia onu Eski Said boyunca bu idealini takip etmekten vazge\u00e7irmemi\u015f; 1923\u2019te […]<\/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-83328","post","type-post","status-publish","format-standard","hentry","category-yazarlar"],"yoast_head":"\n