20.04.2007<\/p>\n
B\u0130R \u00d6NCEK\u0130 yaz\u0131da, Risale-i Nur\u2019un hem de bir \u2018r\u00fcya tabiri\u2019ni i\u00e7eren risalenin en ba\u015f\u0131nda yap\u0131lan \u2018tahkik mesle\u011fi\u2019 vurgusuna ra\u011fmen \u2018r\u00fcya\u2019lara atfedilen ziyade \u00f6nem problemine; hem de, Risale-i Nur\u2019un \u2018\u015fahs-\u0131 manev\u00ee\u2019 vurgusuna ra\u011fmen \u2018\u015fahs\u00eele\u015ftirme,\u2019 \u2018belli bir \u015fahsa i\u015faret \u00e7\u0131karma\u2019 zaaf\u0131na i\u015faret etmi\u015ftik.<\/p>\n
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\u201cYirmisekizinci Mektub\u201dun \u201cbirinci risale\u201dsinde s\u00f6zkonusu edilen r\u00fcya, Risale-i Nur\u2019un tamam\u0131, ilgili risalenin tamam\u0131 ve ilgili r\u00fcyan\u0131n tamam\u0131 dikkate al\u0131narak okunmal\u0131yd\u0131 bu y\u00fczden.<\/p>\n
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O zaman da, buradaki sar\u0131kl\u0131 gen\u00e7 \u015fudur, yok o de\u011fil budur, yok bizim a\u011fabeyimizdir, yok bizim hocam\u0131zd\u0131r kabilinden s\u0131\u011f tart\u0131\u015fmalara mahal olmazd\u0131 zaten.<\/p>\n
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Gelin g\u00f6r\u00fcn ki, vaziyet bu…<\/p>\n
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Ve madem bir kere bu konuya girmi\u015f olduk, bizim de bu \u2018sar\u0131kl\u0131 gen\u00e7\u2019in kimli\u011fine dair birka\u00e7 not d\u00fc\u015fmemiz gerekiyor:<\/p>\n
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\u00d6nce, ilgili mektubun ve \u2018yedinci n\u00fckte\u2019sindeki ilgili r\u00fcyan\u0131n tamam\u0131na dikkat gere\u011fini bir kez daha vurgulayarak, sadece \u2018sar\u0131kl\u0131 gen\u00e7\u2019 k\u0131sm\u0131n\u0131 aktaral\u0131m:<\/p>\n
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Bir kere, Bedi\u00fczzaman\u2019\u0131n bir \u00f6nceki yaz\u0131da birka\u00e7 farkl\u0131 ve\u00e7heden vurgulad\u0131\u011f\u0131m\u0131z \u2018\u015fahs-\u0131 manev\u00ee\u2019 \u0131srar\u0131na h\u00fcrmeten, buradaki \u2018sar\u0131kl\u0131 k\u00fc\u00e7\u00fck gen\u00e7 bir z\u00e2t\u2019\u0131n, istikbalde Risale-i Nur\u2019un \u015fahs-\u0131 manev\u00eesini temsil edecek ki\u015filerin toplam\u0131na i\u015faret etti\u011fini d\u00fc\u015f\u00fcnmemiz gerekir. Dolay\u0131s\u0131yla, bu t\u00e2bir, belli bir ki\u015fiye i\u015faret eder \u015fekilde de\u011fil, Risale-i Nur\u2019un hizmetinde, ilgili \u201cmektub\u201dda an\u0131lan vas\u0131flar\u0131 \u00fczerinde ta\u015f\u0131r halde bir hayat ya\u015fayan herkesi ku\u015fat\u0131r \u015fekilde okunma durumundad\u0131r.<\/p>\n
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\u0130lgili mektupta an\u0131lan vas\u0131flara gelince; bu mektupta r\u00fcyayla ilgili olarak aktar\u0131lan di\u011fer imgelere bakarsak; bir kere, bu \u2018\u015fahs-\u0131 manev\u00ee\u2019nin m\u00fcmessilleri \u2018hal ve zaman\u0131n sefahet ve at\u00e2let ve bid\u2019atlar batakl\u0131\u011f\u0131\u2019na \u2018bula\u015fmadan\u2019 ya\u015f\u0131yor olma; ve \u2018herkesten evvel env\u00e2r-\u0131 Kur\u2019\u00e2niyeye sahip \u00e7\u0131k\u0131p, kalbini bozmadan sa\u011flam kalma\u2019 durumundad\u0131r. \u00c7\u00fcnk\u00fc, Risale-i Nur\u2019un birinci talebesi Hulusi\u2019ye ait oldu\u011funu tahmin etti\u011fimiz bu r\u00fcyaya kar\u015f\u0131l\u0131k Bedi\u00fczzaman, \u201cO v\u00e2si meydanl\u0131k, \u00e2lem-i \u0130sl\u00e2miyettir. Etraf\u0131 bulan\u0131k \u00e7amurlu su, hal ve zaman\u0131n sefahet ve at\u00e2let ve bid\u2019atlar batakl\u0131\u011f\u0131d\u0131r. Sen sel\u00e2metle, bula\u015fmadan, s\u00fcr\u2019atle mescide eri\u015fti\u011fin; herkesten evvel env\u00e2r-\u0131 Kur\u2019\u00e2niyeye sahip \u00e7\u0131k\u0131p, kalbini bozmadan sa\u011flam kald\u0131\u011f\u0131na i\u015farettir\u201d demektedir.<\/p>\n
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O halde, Risale-i Nur\u2019dan \u015fu veya bu d\u00fczeyde beslenmekle birlikte, \u2018hal ve zaman\u0131n sefahet ve at\u00e2let ve bid\u2019atlar batakl\u0131\u011f\u0131\u2019na bula\u015fma durumuna du\u00e7ar olanlar, \u2018herkesten evvel env\u00e2r-\u0131 Kur\u2019\u00e2niyeye sahip \u00e7\u0131k\u0131p, kalbini bozmadan sa\u011flam kalmay\u0131\u2019 ba\u015faramayanlar, r\u00fcyadaki \u2018sar\u0131kl\u0131 k\u00fc\u00e7\u00fck gen\u00e7\u2019 imgesiyle temsil olunan istikbalin \u2018Risale-i Nur \u015fahs-\u0131 manev\u00eesi\u2019nin m\u00fcmessili say\u0131lamazlar.<\/p>\n
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\u0130kincisi, bu k\u00fc\u00e7\u00fck gen\u00e7 z\u00e2t\u0131n, \u2018sar\u0131kl\u0131\u2019 olmas\u0131yla ilgilidir. Bir s\u00fcnnet-i peygamber\u00ee olarak \u2018sar\u0131k\u2019 imgesi de, bu \u015fahs-\u0131 manev\u00ee\u2019 c\u00fcmlesinde yer alabilmenin \u2018herkesten evvel env\u00e2r-\u0131 Kur\u2019\u00e2niyeye sahip \u00e7\u0131k\u0131p, kalbini bozmadan sa\u011flam kalmak\u2019tan sonraki bir \u015fart\u0131n\u0131n bid\u2019atlara kar\u015f\u0131l\u0131k s\u00fcnnet-i seniyyeyi hayat\u0131n\u0131n mihveri olarak benimseme l\u00fczumuna i\u015faret etmektedir.<\/p>\n
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\u00dc\u00e7\u00fcnc\u00fcs\u00fc, bu \u2018sar\u0131kl\u0131 k\u00fc\u00e7\u00fck gen\u00e7\u2019 Hulusi\u2019ye nisbetle tarif edilmektedir. Hulusi ki, Bedi\u00fczzaman\u2019\u0131n M\u00fcnazarat\u2019\u0131nda \u0131srarla takip etti\u011fi \u2018mektep-medrese-tekkenin ittihad\u0131\u2019 m\u00e2n\u00e2s\u0131n\u0131 Risale-i Nur\u2019a intisab\u0131ndan \u00f6nce zaten bir derece ya\u015fam\u0131\u015f bir z\u00e2tt\u0131r. Zira, \u00fc\u00e7\u00fcn\u00fcn de rahle-i tedrisinden ge\u00e7mi\u015f, \u00fc\u00e7\u00fcn\u00fcn de terbiyesini alm\u0131\u015f durumdad\u0131r. Ve \u015fimdi, Risale-i Nur\u2019la bu \u00fc\u00e7l\u00fc e\u011fitimin kemal noktas\u0131na ula\u015fm\u0131\u015f durumdad\u0131r. Buradan da anla\u015f\u0131lmaktad\u0131r ki, \u2018sar\u0131kl\u0131 k\u00fc\u00e7\u00fck gen\u00e7\u2019 imgesiyle tarif olunan \u2018istikbalin Risale-i Nur \u015fahs-\u0131 manev\u00eesi\u2019ne dahil olman\u0131n yolu akl\u0131-vicdan\u0131-kalbi beraberce i\u015flettirebilmekten; ve hem bug\u00fcn\u00fc do\u011fru okumay\u0131 m\u00fcmk\u00fcn k\u0131lacak bilgiye, hem Kur\u2019\u00e2n\u2019\u0131 ve s\u00fcnneti do\u011fru kavramay\u0131 m\u00fcmk\u00fcn k\u0131lacak bilgiye, hem de kalb\u00ee uyan\u0131kl\u0131k ve irfana beraberce eri\u015fme \u00e7abas\u0131n\u0131 gerektirmektedir.<\/p>\n
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D\u00f6rd\u00fcnc\u00fcs\u00fc, Bedi\u00fczzaman, \u201cBaz\u0131lar\u0131n\u0131 zannederim, fakat kat\u2019\u00ee h\u00fckmedemem\u201d diyerek, \u201cHulusi\u2019ye omuz omuza verecek, belki ge\u00e7ecek\u201d bu k\u0131vama sahip gen\u00e7 muhataplar\u0131n emarelerini g\u00f6rd\u00fc\u011f\u00fcn\u00fc; ama hen\u00fcz bu k\u0131vam\u0131n yakalanamam\u0131\u015f oldu\u011funu ima ve ihsas etmektedir.<\/p>\n
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Maamafih, tek ba\u015f\u0131na bu \u2018sar\u0131kl\u0131 gen\u00e7\u2019 izah\u0131, \u00f6zellikle de \u2018Hulusi\u2019ye omuz omuza verecek, belki ge\u00e7ecek\u2019 ifadesi, Bedi\u00fczzaman\u2019\u0131n ne kadar diri ve taze bir dima\u011fa ve a\u00e7\u0131k bir y\u00fcre\u011fe sahip oldu\u011funu g\u00f6steriyor. Zira bu \u2018belki ge\u00e7ecek\u2019 ifadesi, istikbalin Risale-i Nur\u2019a m\u00fcheyya gen\u00e7 istidadlar\u0131n\u0131n el\u2019an Risale-i Nur\u2019a muhatap olanlar\u0131ndan daha g\u00fc\u00e7l\u00fc bir kavray\u0131\u015fla Risale\u2019yi anlay\u0131p kavramas\u0131 imk\u00e2n\u0131na i\u015faret ediyor. B\u00f6ylece, \u2018stat\u00fckocu\u2019 bir \u2018\u015fahs-\u0131 manev\u00ee\u2019 yorumunun \u00f6n\u00fcn\u00fc, daha en ba\u015ftan kesiyor. \u201cGelen ge\u00e7mi\u015fi aratacak\u201d kabilinden bir bedbinlik yerine, \u201cSonrakiler \u00f6ncekileri biiznillah ge\u00e7ecek\u201d \u00fcmidini ve m\u00fcjdesini veriyor.<\/p>\n
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Be\u015fincisi, \u201cO gen\u00e7 kuvve-i vel\u00e2yetle meydana at\u0131lacak bir z\u00e2tt\u0131r;\u201d yani istikbalin Risale-i Nur \u015fahs-\u0131 manev\u00eesini temsil edecek muhataplar\u0131, bir \u2018kuvve-i vel\u00e2yet\u2019 ta\u015f\u0131ma durumundad\u0131r.<\/p>\n
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Burada da, yine, bir kavramla\u015ft\u0131rma problemi \u00e7\u0131kar kar\u015f\u0131m\u0131za: Bu \u2018kuvve-i vel\u00e2yet\u2019ten murad nedir?<\/p>\n
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Bu \u2018kuvve-i vel\u00e2yet,\u2019 mesel\u00e2, ke\u015fifler, kerametler, harikul\u00e2de haller g\u00f6stermek midir?<\/p>\n
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Yoksa, Risale-i Nur\u2019un tefekk\u00fcr\u00fcyle tasavvufun kavramlar\u0131n\u0131 mezcetmek, birbiri i\u00e7inde eritmek; ikisini harmanlay\u0131p yeni bir dil, \u00fcslup ve usul geli\u015ftirmek midir?<\/p>\n
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Yoksa?<\/p>\n
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Kendi akl\u0131m\u0131za yerle\u015fmi\u015f \u2018vel\u00e2yet\u2019 kavram\u0131n\u0131 sorgulay\u0131p Risale-i Nur\u2019un \u2018vel\u00e2yet\u2019 tarifinden yola \u00e7\u0131karsak, ikisi de de\u011fildir.<\/p>\n
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\u00c7\u00fcnk\u00fc, Bedi\u00fczzaman\u2019a g\u00f6re, bunlar \u2018vel\u00e2yet-i su\u011fra\u2019n\u0131n kapsama alan\u0131 i\u00e7indedir. \u2018K\u00fc\u00e7\u00fck vel\u00e2yet\u2019in yani… O, tasavvufun bilinen \u00e7izgisini \u2018vel\u00e2yet-i su\u011fra\u2019 kapsam\u0131nda de\u011ferlendirirken, sahabilerin \u2018veraset-i n\u00fcb\u00fcvvet\u2019 \u00e7izgisini \u2018vel\u00e2yet-i k\u00fcbra\u2019 olarak de\u011ferlendirmektedir.<\/p>\n
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\u201cYirmid\u00f6rd\u00fcnc\u00fc S\u00f6z\u201ddeki \u2018z\u00fchre-katre-re\u015fha\u2019 sembolizmi i\u00e7inde \u2018re\u015fha\u2019 tarifinde izah\u0131n\u0131 bulan bir \u2018vel\u00e2yet\u2019tir, \u2018vel\u00e2yet-i k\u00fcbra.\u2019 Ki, bizim \u2018vel\u00e2yet\u2019 deyince akl\u0131m\u0131za ilk \u00f6nce geliveren tasavvuf yolundaki \u2018vel\u00e2yet-i su\u011fra,\u2019 yine ayn\u0131 \u201cS\u00f6z\u201dde \u2018katre\u2019 sembolizmi i\u00e7inde tarif edilmektedir.<\/p>\n
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Gerek \u201cYirmid\u00f6rd\u00fcnc\u00fc S\u00f6z\u201ddeki bu sembolizm, gerek bir sonraki s\u00f6z\u00fcn son bahsindeki \u2018Kur\u2019\u00e2n\u2019daki muvazene, tenas\u00fcb ve cem\u2019 tahlili, gerek Mesnev\u00ee-i Nuriye\u2019deki \u201cTevfik-i \u0130l\u00e2h\u00ee refiki olan adam, tarikat berzah\u0131na girmeden zahirden haki\u00ackate ge\u00e7ebilir. Evet, Kur\u2019\u00e2n\u2019dan, hakikat-i tarikati, tarikatsiz feyiz suretiyle g\u00f6rd\u00fcm ve bir par\u00e7a al\u00acd\u0131m\u201d ifadesi, ilgili r\u00fcyadaki \u2018sar\u0131kl\u0131 gen\u00e7\u2019 i\u00e7in zikredilen \u2018kuvve-i vel\u00e2yetle meydana at\u0131lacak bir z\u00e2t\u2019 ifadesinden neyi nas\u0131l anlamam\u0131z gerekti\u011fine dair birer karine h\u00fckm\u00fcndedir.<\/p>\n
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S\u00f6z\u00fcn k\u0131sas\u0131, Risale-i Nur\u2019un \u2018tahkik mesle\u011fi\u2019 ve \u2018mahz-\u0131 hakikat dersi\u2019 r\u00fcya-merkezli bir d\u00fc\u015f\u00fcn\u00fc\u015fe, tasavvura, ya\u015fay\u0131\u015fa zaten izin vermedi\u011fi gibi, ilgili bahisteki r\u00fcyadaki \u2018sar\u0131kl\u0131 gen\u00e7\u2019 hakk\u0131ndaki uyarlamalar da, hem \u2018\u015fahs-\u0131 manev\u00ee\u2019 m\u00e2n\u00e2s\u0131 itibar\u0131yla denk d\u00fc\u015fm\u00fcyor, hem de ilgili r\u00fcya tabirindeki bu k\u0131staslara birebir uygunluklar\u0131ndan s\u00f6z etmek m\u00fcmk\u00fcn g\u00f6z\u00fckm\u00fcyor.<\/p>\n
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Maamafih, \u201cBug\u00fcn\u00fcn ehl-i Risale\u2019si, bir b\u00fct\u00fcn olarak tabirdeki bu tarife ne kadar denk d\u00fc\u015f\u00fcyorlar ki?\u201d diye sormuyor da de\u011filim.<\/p>\n
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Yoksa, o \u2018sar\u0131kl\u0131 gen\u00e7\u2019 k\u00fcs\u00fcp gitti mi aram\u0131zdan?<\/p>\n
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Belki de hen\u00fcz gelmeye bile cesaret edemiyor…<\/p>\n
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<\/p>\n","protected":false},"excerpt":{"rendered":"
20.04.2007 B\u0130R \u00d6NCEK\u0130 yaz\u0131da, Risale-i Nur\u2019un hem de bir \u2018r\u00fcya tabiri\u2019ni i\u00e7eren risalenin en ba\u015f\u0131nda yap\u0131lan \u2018tahkik mesle\u011fi\u2019 vurgusuna ra\u011fmen \u2018r\u00fcya\u2019lara atfedilen ziyade \u00f6nem problemine; hem de, Risale-i Nur\u2019un \u2018\u015fahs-\u0131 manev\u00ee\u2019 vurgusuna ra\u011fmen \u2018\u015fahs\u00eele\u015ftirme,\u2019 \u2018belli bir \u015fahsa i\u015faret \u00e7\u0131karma\u2019 zaaf\u0131na i\u015faret etmi\u015ftik. \u201cYirmisekizinci Mektub\u201dun \u201cbirinci risale\u201dsinde s\u00f6zkonusu edilen r\u00fcya, Risale-i Nur\u2019un tamam\u0131, ilgili risalenin tamam\u0131 […]<\/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-83371","post","type-post","status-publish","format-standard","hentry","category-yazarlar"],"yoast_head":"\n