28.02.2006<\/p>\n
B\u0130LENLER B\u0130L\u0130R, bu sat\u0131rlar\u0131n yazar\u0131n\u0131n y\u00fcre\u011fini en ziyade da\u011fdar eden meselelerden biri \u0130sl\u00e2m\u2019\u0131n do\u011frulu\u011funu ve g\u00fczelli\u011fini bilfiil temsil durumundaki m\u00fc\u2019minlerin sergiledi\u011fi s\u00f6ylem-eylem tutars\u0131zl\u0131\u011f\u0131d\u0131r.<\/p>\n
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Yine bilenler bilir, bu y\u00fczdendir ki, bu sat\u0131rlar\u0131n yazar\u0131 Muhakemat<\/i>\u2019ta yer alan bir Arap\u00e7a beyiti Bedi\u00fczzaman\u2019\u0131n enfes terc\u00fcmesiyle kimbilir ka\u00e7 yaz\u0131s\u0131nda tekrarlam\u0131\u015f; \u201cVefa gavr-\u0131 in\u2019idama \u00e7ekildi… Tufan-\u0131 gadr feverana ba\u015flad\u0131. Kavl ve amel ortas\u0131nda uzun bir mesafe a\u00e7\u0131ld\u0131\u201d diye feryad edip durmu\u015ftur.<\/p>\n
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Yine bilenler bilir, sevgili dostu, arkada\u015f\u0131, karde\u015fi Ahmet Y\u0131ld\u0131z\u2019dan \u015fu c\u00fcmleleri nakletmek de bu sat\u0131rlar\u0131n yazar\u0131n\u0131n bir itiyad\u0131d\u0131r: \u201cBedi\u00fczzaman\u2019\u0131n \u015eam Hutbesindeki vurgu ahl\u00e2k alan\u0131na ait. M\u00fcsl\u00fcmanlar\u0131n fikr\u00ee problemleri ahl\u00e2k\u00ee problemleri kadar \u00f6ncelik arzetmiyor. Tam ihlas\u0131 yans\u0131tan bir ahl\u00e2k\u00ee b\u00fct\u00fcnl\u00fck ortaya koymad\u0131k\u00e7a, ne m\u00fctehayyirlere, ne de muannidlere emniyet vermemiz m\u00fcmk\u00fcn de\u011fil. Emniyet duygusu olmadan da diyalog, dolay\u0131s\u0131yla da tebli\u011f zemininin olu\u015fmas\u0131 m\u00fcmk\u00fcn de\u011fil.\u201d (Bkz. Ahmet Y\u0131ld\u0131z, \u0130ktidar Her\u015fey De\u011fildir<\/i>)<\/p>\n
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Yine bilenler bilir, \u015fu sat\u0131rlar\u0131n yazar\u0131 \u201cKol k\u0131r\u0131l\u0131r yen i\u00e7inde kal\u0131r\u201d s\u00f6z\u00fcn\u00fc \u00e7ok duymu\u015ftur ve yirmi k\u00fcsur y\u0131ld\u0131r yen i\u00e7inde sallanan k\u0131r\u0131k kollar\u0131 g\u00f6rmekten y\u00fcre\u011fi ziyadesiyle muzdariptir.<\/p>\n
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O y\u00fczden, bu sat\u0131rlar\u0131n yazar\u0131, d\u00fcnyay\u0131 kurtaran yaz\u0131lar yazmaz. D\u00fcnyan\u0131n kurtulmas\u0131 diye bir\u015fey mukadder ise dahi, bunun \u2018merkezden muhite\u2019 olaca\u011f\u0131n\u0131n fark\u0131ndad\u0131r. Bir m\u00fc\u2019minin en ba\u015fta m\u00fc\u2019minin kendi i\u00e7 d\u00fcnyas\u0131n\u0131n dengelerini ahl\u00e2k\u00eelik temelinde kurmas\u0131 gerekti\u011finden; pe\u015fis\u0131ra aile, arkada\u015f, i\u015f ve cemaat \u00e7evresinde de \u2018g\u00fc\u00e7\u2019 de\u011fil \u2018hak\u2019 temelinde bir vaziyet al\u0131\u015fla ahl\u00e2k\u00eeli\u011fi tesis etmesi gerekti\u011finden emindir. Ahl\u00e2k\u00eelik temeline oturmayan, s\u00f6ylem-eylem tutars\u0131zl\u0131\u011f\u0131ndan yakas\u0131n\u0131 s\u0131y\u0131ramam\u0131\u015f her t\u00fcrl\u00fc ba\u015far\u0131n\u0131n hem \u201cBa\u015far\u0131 e\u015fine az rastlan\u0131r bir boyad\u0131r; b\u00fct\u00fcn \u00e7irkinlikleri gizler\u201d s\u00f6z\u00fcne m\u00e2sadak oldu\u011funu, hem de TV\u2019lerin yahut sinema filmlerinin g\u00f6rkemli dekor malzemesleri yahut karton kuleler kadar dayan\u0131ks\u0131z oldu\u011funu g\u00f6rmektedir.<\/p>\n
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Bu sat\u0131rlar\u0131n yazar\u0131, bizzat m\u00fcellifinin \u2018adalet-i mahz\u00e2\u2019 cihetiyle \u2018Hz. Hasan\u2019\u0131n yar\u0131m kalan hil\u00e2fetinin m\u00fctemmimi ve manev\u00ee veledi\u2019 dedi\u011fi Risale-i Nur\u2019a ve m\u00fcellifine b\u00eeat etmi\u015f biridir ve bu b\u00eeat\u0131 dolay\u0131s\u0131yla Emev\u00eelik onun semtine giremez. Onun d\u00fcnyas\u0131nda, \u201cAma \u0130sl\u00e2m\u2019a hizmetleri de olmu\u015ftu\u201d diyerek hil\u00e2fete kar\u015f\u0131 saltanat, hakka kar\u015f\u0131 kuvvet, iman karde\u015fli\u011fine kar\u015f\u0131 \u0131rk\u00ee\/mill\u00ee\/cemaat\u00ee asabiyet, savunulur t\u00fcrden bir\u015fey de\u011fildir. O, \u201cAma \u0130sl\u00e2m\u2019a hizmetleri de olmu\u015ftu\u201d d\u00fc\u015f\u00fcncesi yerine, varsa hizmetlerini ink\u00e2r etmeden, \u201cPeki ya saltanata kar\u015f\u0131 hil\u00e2fete, iktidar mant\u0131\u011f\u0131na kar\u015f\u0131 hak ve adalet mant\u0131\u011f\u0131na, asabiyete kar\u015f\u0131 uhuvvet-i \u0130sl\u00e2miyeye dayanabilseler, as\u0131l o zaman ne olurdu?\u201ddiye d\u00fc\u015f\u00fcnmeyi tercih eder. (Hemen bir not d\u00fc\u015felim ki, Emev\u00eelerin i\u00e7inde \u00d6mer b. Abd\u00fclaziz ve Yezid b. Muaviye gibi, \u2018adalet-i mahz\u00e2\u2019y\u0131 esas ald\u0131\u011f\u0131 i\u00e7in \u2018halife\u2019 \u00fcnvan\u0131na l\u00e2y\u0131k m\u00fcmtaz sultanlar da \u00e7\u0131km\u0131\u015ft\u0131r; ama onlar\u0131n bu m\u00fcmtaziyetleri \u2018Emev\u00ee\u2019 mant\u0131\u011f\u0131 i\u00e7inde kalmalar\u0131yla de\u011fil, bu mant\u0131\u011f\u0131 a\u015fabilmeleriyle ilgilidir.)<\/p>\n
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Bu sat\u0131rlar\u0131n yazar\u0131, Bedi\u00fczzaman\u2019\u0131n \u201cBen neseben ve hayat\u00e7a avam tabakas\u0131ndan\u0131m. Ve me\u015freben ve fikren \u2018m\u00fcsavat-\u0131 hukuk\u2019 mesle\u011fini kabul edenlerdenim. Ve \u015fefkaten ve \u0130sl\u00e2miyetten gelen s\u0131rr-\u0131 adalet ile, burjuva denilen tabaka-i havass\u0131n istibdad ve tahakk\u00fcmlerine kar\u015f\u0131 eskiden beri muhalefetle \u00e7al\u0131\u015fanlardan\u0131m. Onun i\u00e7in b\u00fct\u00fcn kuvvetimle adalet-i t\u00e2mme lehinde, zul\u00fcm ve tagall\u00fcb\u00fcn ve tahakk\u00fcm ve istibdad\u0131n aleyhindeyim\u201d diye ortaya koydu\u011fu ki\u015filik profilini ve tarz-\u0131 hayat\u0131 esas alm\u0131\u015ft\u0131r. Bu y\u00fczdendir ki, \u2018sa\u011fc\u0131\u2019 tav\u0131r al\u0131\u015flar, hele \u2018kapitalizm\u2019i ve ara\u00e7lar\u0131n\u0131 \u2018din ad\u0131na\u2019 me\u015frula\u015ft\u0131ran duru\u015flar, hele ki zul\u00fcm ve tagall\u00fcb ve tahakk\u00fcm ve istibdada \u201cKol k\u0131r\u0131l\u0131r, yen i\u00e7inde kal\u0131r\u201d t\u00fcr\u00fcnden seyircilikler onun kan\u0131na dokunmaktad\u0131r.<\/p>\n
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Bu sat\u0131rlar\u0131n yazar\u0131, i\u015f\u00e7isi t\u0131k\u0131\u015f t\u0131k\u0131\u015f otob\u00fcslerde, yeri geldi\u011finde iki-\u00fc\u00e7 vas\u0131ta de\u011fi\u015ftirip i\u015fe gelip giderken en son model Mercedes\u2019in i\u00e7inde \u201cKud\u00fcs\u2019e k\u00f6lesiyle n\u00f6betle\u015fe giden halife \u00d6mer\u201d edebiyat\u0131n\u0131n ele verdi\u011fi s\u00f6ylem-eylem \u00e7eli\u015fkisinden ziyadesiyle rahats\u0131zd\u0131r. Halife Hz. \u00d6mer\u2019in \u201cBen yanl\u0131\u015f yaparsam siz ne yapars\u0131n\u0131z?\u201d diye sormas\u0131 \u00fczerine bir sahabi \u201cSeni k\u0131l\u0131\u00e7lar\u0131m\u0131zla do\u011frulturuz\u201d demesi \u00fczerine Allah\u2019a \u015f\u00fckretti\u011fini her yerde anlatan ehl-i iman\u0131n, de\u011fil k\u0131l\u0131\u00e7la, birka\u00e7 m\u00fcnasip s\u00f6zle bir yanl\u0131\u015f\u0131 d\u00fczeltmeye \u00e7al\u0131\u015fan m\u00fc\u2019min karde\u015fine g\u0131ybetin, ayak oyunlar\u0131n\u0131n, safd\u0131\u015f\u0131 etmelerin bin t\u00fcrl\u00fcs\u00fcn\u00fc reva g\u00f6ren yaman \u00e7eli\u015fkiden de ziyadesiyle rahats\u0131zd\u0131r.<\/p>\n
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Bu sat\u0131rlar\u0131n yazar\u0131, Bedi\u00fczzaman\u2019\u0131n \u201c\u0130hlas Risalesi\u201dnin bu hizmetin zay\u0131flar\u0131n\u0131n g\u00fc\u00e7l\u00fcler taraf\u0131ndan \u2018kontrol edilmek\u2019 \u00fczere kullan\u0131ld\u0131\u011f\u0131 durumlardan da rahats\u0131zd\u0131r. Mesel\u00e2, \u201cBahtiyar odur ki, kevser-i Kur\u2019\u00e2n\u00ee\u2019den s\u00fcz\u00fclen tatl\u0131, b\u00fcy\u00fck bir havuzu kazanmak i\u00e7in, biz buz par\u00e7as\u0131 nev\u2019indeki \u015fahsiyetini ve enaniyetini o havuz i\u00e7inde at\u0131p eritendir\u201d s\u00f6z\u00fcn\u00fcn \u2018zay\u0131flar\u2019a kar\u015f\u0131 kullan\u0131lmas\u0131ndan ama \u2018g\u00fc\u00e7l\u00fcler\u2019in buz par\u00e7as\u0131 gibi kalma \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc kendilerinde g\u00f6rebilmelerinden de rahats\u0131zd\u0131r; uhuvvet havuzunu so\u011futan en temelli unsur olarak da bu \u00e7eli\u015fkiyi g\u00f6rmektedir. Hem de \u201cMesle\u011fimiz uhuvvettir. Karde\u015f karde\u015fe peder olamaz, m\u00fcr\u015fid vaziyetini tak\u0131namaz\u201d kayd\u0131na ra\u011fmen…<\/p>\n
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Bedi\u00fczzaman\u2019\u0131n M\u00fcnazarat\u2019tan Tuluat\u2019a, oradan \u0130hlas Risalesi\u2019ne ve L\u00e2hikalara kadar uzanan, \u2018farkl\u0131l\u0131\u011fa tahamm\u00fcl\u2019 ve \u2018ele\u015ftirel d\u00fc\u015f\u00fcnce\u2019 terbiyesi y\u00fckl\u00fc sat\u0131rlara ra\u011fmen, getirilen herhangi bir ele\u015ftirinin hemen \u2018ihlas\u2019 vurgusu ve \u2018ihlass\u0131zl\u0131k\u2019 itham\u0131 yahut imas\u0131 ile kar\u015f\u0131la\u015fmas\u0131ndan da rahats\u0131zd\u0131r.<\/p>\n
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Bu sat\u0131rlar\u0131n yazar\u0131 m\u00fctecessis bir ruh halini sevmedi\u011fi gibi, hem ortal\u0131kta i\u015fg\u00f6r\u00fcp hem de ele\u015ftirilmekten rahats\u0131z olunmas\u0131ndan da rahats\u0131zd\u0131r ve \u201cSer\u00e7eden korkan g\u00f6l kenar\u0131na dar\u0131 ekmesin\u201d atas\u00f6z\u00fcndeki hikmetin niye bu noktaya uyarlanamad\u0131\u011f\u0131na ak\u0131l s\u0131r erdirememektedir.<\/p>\n
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Bu ve benzeri yaman \u00e7eli\u015fkilerdir ki, bu sat\u0131rlar\u0131n akl\u0131n\u0131 me\u015fgul, y\u00fcre\u011fini da\u011fdar etmektedir ve \u2018yen i\u00e7inde k\u0131r\u0131k kollar\u2019 g\u00f6rd\u00fc\u011f\u00fc yirmibe\u015f y\u0131l\u0131n tecr\u00fcbesi ona \u201cAleniyet \u015fart!\u201d diye d\u00fc\u015f\u00fcnd\u00fcrmektedir.<\/p>\n
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O y\u00fczden, g\u00f6rd\u00fc\u011f\u00fc yanl\u0131\u015flar\u0131 yazacakt\u0131r.<\/p>\n
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Yanl\u0131\u015f\u0131n\u0131 g\u00f6rd\u00fc\u011f\u00fc do\u011fru insanlar\u0131 ger\u00e7ekten seviyor oldu\u011fu i\u00e7in yapacakt\u0131r bunu.<\/p>\n
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Yanl\u0131\u015flar\u0131 g\u00f6rmeden veya g\u00f6rse de g\u00f6rmezden gelerek g\u00f6rd\u00fc\u011f\u00fc do\u011frular\u0131 yaz\u0131p her taraftan itibar toplamak, zoru g\u00f6rd\u00fc\u011f\u00fc ilk anda ise \u2018sat\u0131\u015fa ge\u00e7mek\u2019 onun k\u00e2r\u0131 de\u011fildir.<\/p>\n
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\u0130htil\u00e2l zaman\u0131 ihtil\u00e2lcilere, \u00d6zal zaman\u0131 \u00d6zal\u2019a, Refahyol zaman\u0131 Erbakan\u2019a g\u00fcl\u00fcc\u00fckler yollayan; her hal ve \u015fartta \u2018iktidar partisi\u2019nden yana olan; hamaset modayken hamas\u00ee, \u2018light \u0130sl\u00e2m\u2019 modayken \u2018light\u2019 yaz\u0131p konu\u015fan bir tarz ve \u00fcslup da onun k\u00e2r\u0131 de\u011fildir.<\/p>\n
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Bilakis, o, \u00fcmitler dengesiz \u00f6l\u00e7\u00fcde \u015fi\u015fkin iken sorunlara dikkat \u00e7ekmenin, ye\u2019s al\u0131p ba\u015f\u0131n\u0131 gidiyorken de \u00fcmide sevketmenin gere\u011fine inanmaktad\u0131r. Nitekim, mesel\u00e2 Refahyol r\u00fczg\u00e2r\u0131 ba\u015f d\u00f6nd\u00fcr\u00fcrken \u2018Camide Dans Var\u2019 diye hayk\u0131r\u0131rken, 28 \u015eubat heng\u00e2m\u0131nda \u2018Peygamberin Karde\u015fleri\u2019 olma imk\u00e2n\u0131na dikkat \u00e7ekmesi bu sebeptendir.<\/p>\n
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O, bir m\u00fc\u2019minin g\u00fc\u00e7l\u00fc zaman\u0131nda yan\u0131nda durup d\u00fc\u015ft\u00fc\u011f\u00fcnde ona vuranlardan de\u011fildir. G\u00fc\u00e7l\u00fc zaman\u0131nda yanl\u0131\u015f\u0131n\u0131 g\u00f6r\u00fcp s\u00f6yleyebilecek kadar uza\u011f\u0131nda durup d\u00fc\u015fmemesine \u00e7al\u0131\u015fmak, d\u00fc\u015ft\u00fc\u011f\u00fcnde ise m\u00fc\u2019min karde\u015finin yan\u0131nda durabilmek ona daha do\u011fru ve ahl\u00e2k\u00ee gelmektedir.<\/p>\n
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\u2018Ele\u015ftiri ahl\u00e2k\u0131\u2019n\u0131n geli\u015fmesini m\u00fc\u2019minler toplulu\u011fu i\u00e7in elzem g\u00f6ren biri olarak kendisi, kendi duru\u015funun yanl\u0131\u015f oldu\u011funu d\u00fc\u015f\u00fcnenlerin ele\u015ftirisine de a\u00e7\u0131kt\u0131r.<\/p>\n
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Ama iki \u015fart\u0131 vard\u0131r:<\/p>\n
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Ele\u015ftiri arkadan laf dola\u015ft\u0131rma suretinde de\u011fil, a\u00e7\u0131k\u00e7a yap\u0131labilsin, bir.<\/p>\n
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\u201cBiz ehl-i haliz. Namzed-i istikbaliz. Tasvir ve tezyin-i m\u00fcddea zihnimizi i\u015fba etmiyor. B\u00fcrhan isteriz\u201d* \u00f6l\u00e7\u00fcs\u00fcne denk d\u00fc\u015fs\u00fcn, iki…<\/p>\n
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\u00a9\u00a02021 karakalem.net, Metin Karaba\u015fo\u011flu<\/p>\n
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\/kitap.asp?book=172<\/p>\n","protected":false},"excerpt":{"rendered":"
28.02.2006 B\u0130LENLER B\u0130L\u0130R, bu sat\u0131rlar\u0131n yazar\u0131n\u0131n y\u00fcre\u011fini en ziyade da\u011fdar eden meselelerden biri \u0130sl\u00e2m\u2019\u0131n do\u011frulu\u011funu ve g\u00fczelli\u011fini bilfiil temsil durumundaki m\u00fc\u2019minlerin sergiledi\u011fi s\u00f6ylem-eylem tutars\u0131zl\u0131\u011f\u0131d\u0131r. Yine bilenler bilir, bu y\u00fczdendir ki, bu sat\u0131rlar\u0131n yazar\u0131 Muhakemat\u2019ta yer alan bir Arap\u00e7a beyiti Bedi\u00fczzaman\u2019\u0131n enfes terc\u00fcmesiyle kimbilir ka\u00e7 yaz\u0131s\u0131nda tekrarlam\u0131\u015f; \u201cVefa gavr-\u0131 in\u2019idama \u00e7ekildi… Tufan-\u0131 gadr feverana ba\u015flad\u0131. Kavl […]<\/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-83419","post","type-post","status-publish","format-standard","hentry","category-yazarlar"],"yoast_head":"\n