12.02.2006<\/p>\n
R\u0130SALE-\u0130 NUR m\u00fcellifine duydu\u011fum tarifsiz hayranl\u0131\u011f\u0131n en \u00f6nemli sebeplerinden biri, onun zaten \u2018Bedi\u00fczzaman\u2019 iken ya\u015fad\u0131\u011f\u0131 de\u011fi\u015fim ve d\u00f6n\u00fc\u015f\u00fcmd\u00fcr. \u2018Merkez-i hil\u00e2fet\u2019 olan bir diyarda \u2018Zaman\u0131n e\u015fsizi\u2019 gibi bir \u00fcnvanla an\u0131l\u0131r hale gelmi\u015f bir Said\u2019i \u2018Eski Said\u2019e d\u00f6n\u00fc\u015ft\u00fcr\u00fcp \u2018Yeni Said\u2019e ink\u0131l\u00e2b etmek, her babayi\u011fidin k\u00e2r\u0131 de\u011fildir elbet. B\u00f6ylesi, ancak ger\u00e7ekten \u2018Bedi\u00fczzaman\u2019 olanlar\u0131n k\u00e2r\u0131d\u0131r.<\/p>\n
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Bedi\u00fczzaman Said Nurs\u00ee\u2019nin Eski Said\u2019den Yeni Said\u2019e ink\u0131l\u00e2b\u0131n\u0131 salt zaman ve zeminle a\u00e7\u0131klama y\u00f6n\u00fcndeki \u00e7abalar\u0131n da varl\u0131\u011f\u0131na kar\u015f\u0131l\u0131k, bizatih\u00ee Bedi\u00fczzaman\u2019\u0131n Risalelerde yer alan otobiyografik ifadeleri bu d\u00f6n\u00fc\u015f\u00fcm\u00fcn i\u00e7sel, enf\u00fcs\u00ee bir mahiyet ta\u015f\u0131d\u0131\u011f\u0131na i\u015faret eder. Bu ifadelerden anlar\u0131z ki, Eski Said, salt \u015fartlar de\u011fi\u015fti\u011fi i\u00e7in Yeni Said olmu\u015f de\u011fildir; kendi i\u00e7inde, kendine dair bir sorgulama da ya\u015fayarak Yeni Said olmu\u015ftur. \u2018Zaman\u0131n e\u015fsizi\u2019 olarak an\u0131ld\u0131\u011f\u0131 bir zamanda Bedi\u00fczzaman d\u00f6n\u00fcp kendine bakt\u0131\u011f\u0131nda mevcut halini \u2018olmas\u0131 gereken\u2019 olarak g\u00f6rememi\u015f ve \u2018olmas\u0131 gereken\u2019e do\u011fru y\u00f6nelmi\u015ftir.<\/p>\n
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Bedi\u00fczzaman\u2019\u0131n bu d\u00f6n\u00fc\u015f\u00fcm\u00fc tasvir ederken aktard\u0131\u011f\u0131 tecr\u00fcbeler ve \u2018karizmay\u0131 \u00e7izdirme\u2019 gibi bir derdi asla ta\u015f\u0131madan Eski Said\u2019e getirdi\u011fi ele\u015ftiriler, bende yaln\u0131zca hayranl\u0131k uyand\u0131r\u0131r. Bedi\u00fczzaman\u2019\u0131 \u00e7ok sevmemin y\u00fczlerce, belki binlerce sebebinden biri, bu kadar b\u00fcy\u00fck bir alim iken kendini sorgular durumda kalabilmesi ve bu sorgulamadan h\u00e2s\u0131l olan kendine y\u00f6nelik ele\u015ftiriyi, haydi Garb\u00ee lisanla ifade edelim, \u2018self-criticism\u2019i a\u00e7\u0131ky\u00fcreklilikle dile getirebilmesidir.<\/p>\n
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\u201cYirmidokuzuncu Mektub\u201dun \u201cYedinci K\u0131s\u0131m\u201d\u0131n\u0131n sonundaki bahis, bu a\u00e7\u0131ky\u00fcreklili\u011fin en a\u00e7\u0131k ifadelerinden biridir. Orada, kendisinin Avrupa\u2019ya kar\u015f\u0131 \u2018eski zamandaki m\u00fcdafaat\u0131 ve \u0130sl\u00e2miyet hakk\u0131ndaki m\u00fccahedat\u0131\u2019ndan bahisle, \u201cNeden Eski Said vaziyetini de\u011fi\u015ftirdin?\u201d diye bir soruyu dile getirip \u015fu cevab\u0131 verir Bedi\u00fczzaman:<\/p>\n
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Belirtelim ki, bu bahisle son bulan \u201cYedinci K\u0131s\u0131m,\u201d ba\u015ftan sona Avrupa-merkezli bir zihniyetin \u00fcretti\u011fi sorulara cevap sadedinde geli\u015fmektedir ve Avrupa\u2019da Katolisizmden Protestanl\u0131\u011fa do\u011fru ve sonras\u0131nda Katoliklik i\u00e7inde ya\u015fanan \u2018Reform\u2019un bir benzerini \u2018kalk\u0131nma ad\u0131na\u2019 \u00e2lem-i \u0130sl\u00e2m\u2019da gerekli g\u00f6renlere iki benzemezi k\u0131yas etme gibi bir mant\u0131ks\u0131zl\u0131\u011fa d\u00fc\u015ft\u00fcklerini sert bir dille bildirerek, H\u0131ristiyanl\u0131k-\u0130sl\u00e2m, Bat\u0131-\u0130sl\u00e2m d\u00fcnyas\u0131 kar\u015f\u0131la\u015ft\u0131rmas\u0131n\u0131n fasitli\u011fine dikkat \u00e7ekmektedir.<\/p>\n
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Sert bir dil diyorum; \u00e7\u00fcnk\u00fc, \u201cK\u00f6r\u00fc k\u00f6r\u00fcne taklit\u00e7ili\u011fe al\u0131\u015fan buradaki hamiyet-f\u00fcru\u015flar,\u201d \u201cehl-i bid\u2019a, ecnebi ink\u0131labc\u0131lar\u0131ndan b\u00f6yle me\u015f\u2019um bir fikir ald\u0131lar,\u201d \u201cehl-i bid\u2019a, dinsizliklerine ve ilhadlar\u0131na \u015f\u00f6yle bir bahane buluyorlar, diyorlar ki,\u201d \u201cd\u00fcnyada en b\u00fcy\u00fck ahmak odur ki, b\u00f6yle dinsiz serserilerden terakki ve saadet-i ebediyeyi beklesin,\u201d \u201ctahribat\u00e7\u0131 ehl-i bid\u2019a,\u201d il\u00e2ahir gibi, Risale-i Nur\u2019un genelindeki \u2018nezih\u00e2ne, n\u00e2zik\u00e2ne, kavl-i leyyin\u2019 \u00fcsluba ayk\u0131r\u0131 d\u00fc\u015fen bir dildir buradaki. Bu bahisteki sorular\u0131n m\u00fcsebbibi, m\u00e2kul ve m\u00e2zur de\u011fil, m\u00fcfsid ve me\u015f\u2019umdur \u00e7\u00fcnk\u00fc…<\/p>\n
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\u015eimdi, \u201cYedinci K\u0131s\u0131m\u201d\u0131n tamam\u0131ndaki \u2018Bat\u0131daki d\u00f6n\u00fc\u015f\u00fcm\u00fcn bir benzerini \u0130sl\u00e2m\u2019dan bekleyen\u2019 ehl-i bid\u2019aya y\u00f6nelik sert ele\u015ftiriyi ve bahsin en sonunda Bedi\u00fczzaman\u2019\u0131n Yeni Said olarak Eski Said\u2019e getirdi\u011fi Avrupa\u2019ya \u2018baz\u0131 d\u00fcst\u00fcrlar\u0131n\u0131 f\u00fcnun-u m\u00fcsbete s\u00fbretinde l\u00e2yetezelzel teslim ediyor\u2019du \u015feklindeki ele\u015ftiriyi akl\u0131m\u0131z\u0131n yede\u011fine koyal\u0131m.<\/p>\n
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Bu bahsin s\u00f6yledi\u011fi \u015fey a\u00e7\u0131k: Bedi\u00fczzaman, Katoliklik, Kalvinizm, Protestanl\u0131k, R\u00f6nesans, Reform, Ayd\u0131nlanma.. derken, Bat\u0131da ya\u015fanan de\u011fi\u015fim ve d\u00f6n\u00fc\u015f\u00fcmlerin fark\u0131nda olarak konu\u015fuyor ve bu d\u00f6n\u00fc\u015f\u00fcm\u00fcn \u0130sl\u00e2m\u2019a ve \u00e2lem-i \u0130sl\u00e2m\u2019a uyarlanmas\u0131na \u015fiddetle kar\u015f\u0131 \u00e7\u0131k\u0131yor.<\/p>\n
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Dahas\u0131, daha da masum bir \u015fekilde, Akif merhumun da \u201cAl\u0131n\u0131z ilmini Garb\u0131n, al\u0131n\u0131z sanat\u0131n\u0131\u201d diye ifade etti\u011fi ve Eski Said\u2019in de i\u015ftirak etti\u011fi d\u00fc\u015f\u00fcnceye dahi, Yeni Said olarak rezerv koyuyor. Bunda dahi \u2018\u0130sl\u00e2miyetin k\u0131ymetini bir derece tenzil\u2019 hissediyor ve \u0130sl\u00e2m\u2019\u0131n hi\u00e7bir a\u00e7\u0131dan k\u0131yas ve yard\u0131m kabul etmezli\u011fi d\u00fc\u015f\u00fcncesine ula\u015ft\u0131\u011f\u0131n\u0131 belirtiyor.<\/p>\n
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Ayr\u0131ca, ayn\u0131 bahsin i\u00e7inde, yine Avrupa-merkezli bir analizden hareketle \u2018din ile milliyet\u2019i mezc \u015feklindeki d\u00fc\u015f\u00fcncede de \u2018tahribat\u00e7\u0131 ehl-i bid\u2019a\u2019n\u0131n izini ve tesirini g\u00f6r\u00fcyor.<\/p>\n
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Bu bahisleri hat\u0131rlamak, yak\u0131n zamanda ortaya \u00e7\u0131kan ve h\u00e2l\u00e2 tart\u0131\u015f\u0131lan Kalvinizm tart\u0131\u015fmas\u0131yla da zihnimizi tekrar me\u015fgul etti, de\u011fil mi?<\/p>\n
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\u2018\u0130sl\u00e2m\u00ee Kalvinizm\u2019 diye buram buram \u2018\u0130sl\u00e2m\u2019da reform ve d\u00fcnyev\u00eele\u015fme\u2019 \u00f6zlemi kokan bir yak\u0131\u015ft\u0131rmada bulunup Bedi\u00fczzaman\u2019\u0131 bunun fikir babas\u0131, Fethullah G\u00fclen\u2019i de uygulay\u0131c\u0131 \u00f6nderi ilan eden ki\u015filer Ertu\u011frul \u00d6zk\u00f6k, C\u00fcneyt \u00dclsever ve Hakan Yavuz oldu\u011funda, \u015f\u00fck\u00fcr ki a\u00e7\u0131k ve belirgin bir tav\u0131r konuldu, bir tepki sergilendi, bir tekzibe giri\u015fildi.<\/p>\n
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Ama o insanlar, ger\u00e7ekten birazc\u0131k \u2018ehl-i kitab\u2019 olup \u201cKarde\u015fim siz kendiniz b\u00f6yle s\u00f6yl\u00fcyor, biz deyince de k\u0131z\u0131yorsunuz\u201d deselerdi, do\u011frusu y\u00fcz\u00fcm\u00fcz k\u0131zar\u0131rd\u0131.<\/p>\n
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\u00c7\u00fcnk\u00fc, a\u015fa\u011f\u0131daki ifadeler, \u201cYedinci K\u0131s\u0131m\u201d\u0131 defalarca okumu\u015f olmas\u0131 gereken bir isme ait ve Risale-i Nur\u2019la birebir irtibat\u0131 olan bir yay\u0131nevinin \u201cRisale-i Nur Ara\u015ft\u0131rmalar\u0131-1\u201d diyerek yay\u0131nlad\u0131\u011f\u0131 bir kitapta yer al\u0131yor. Kitapta, \u201cFikr\u00ee m\u00fccadelesinin tarih\u00ee yeri: Kalvin\u2019le bir mukayese\u201d ba\u015fl\u0131kl\u0131 bir b\u00f6l\u00fcm var ve b\u00f6l\u00fcm\u00fcn ilk paragraf\u0131nda \u015fu c\u00fcmleler yer al\u0131yor:<\/p>\n
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Bahis, b\u00f6yle uzay\u0131p gidiyor…<\/p>\n
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Belirteyim ki, bir \u2018siyaset bilimi\u2019 uzman\u0131 olmamakla birlikte \u2018siyasal bilimler\u2019 e\u011fitimi alm\u0131\u015f bir ki\u015fi olarak, bu paragraf\u0131n her c\u00fcmlesinde bir teknik yanl\u0131\u015fl\u0131\u011fa i\u015faret edebilir durumday\u0131m; ama bu \u2018bilgi\u2019 yanl\u0131\u015f\u0131ndan daha da a\u011f\u0131r surette buradaki \u2018yorum\u2019 yanl\u0131\u015f\u0131 beni \u015fa\u015fk\u0131nl\u0131\u011fa sevkedegelmi\u015f bulunuyor. \u201cYedinci K\u0131s\u0131m\u201d yaz\u0131p Bat\u0131daki reformasyonun bir benzerini \u0130sl\u00e2m\u2019da umanlar\u0131 \u2018ehl-i bid\u2019a\u2019 olarak ve daha da sert ifadelerle tan\u0131mlayan Bedi\u00fczzaman\u2019\u0131 \u00fcstad ittihaz edip ondan \u2018\u00e7\u00f6z\u00fcmler\u2019 sunan bir ismin sundu\u011fu \u2018\u00e7\u00f6z\u00fcm\u2019\u00fcn bu olmas\u0131; dahas\u0131, yazar\u0131n sergiledi\u011fi bu a\u011f\u0131r yan\u0131lg\u0131n\u0131n yay\u0131nevi edit\u00f6rlerince farkedilmedi\u011fi gibi, kitaba takriz yazan isimlerin de nazar\u0131na \u00e7arpmamas\u0131 do\u011frusu insan\u0131 derinden derine d\u00fc\u015f\u00fcnd\u00fcr\u00fcyor.<\/p>\n
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Yukar\u0131daki ifadeler, daha sonra Nesil Yay\u0131nlar\u0131 ismini alan Yeni Asya Yay\u0131nlar\u0131\u2019n\u0131n ne\u015fretti\u011fi, Prof. Dr. \u0130brahim Canan\u2019a ait, muhterem Mustafa Sungur a\u011fabey ile, M. Fethullah G\u00fclen ve H. Mehmet K\u0131rk\u0131nc\u0131 hocaefendilerin de takriz yaz\u0131p tahsin ettikleri, 1993\u2019te bas\u0131lm\u0131\u015f \u201c\u0130sl\u00e2m \u00c2leminin Ana Meselelerine Bedi\u00fczzaman\u2019dan \u00c7\u00f6z\u00fcmler\u201d adl\u0131 kitaptan al\u0131nd\u0131.<\/p>\n
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Bu tablonun bize s\u00f6yledi\u011fi \u00e7ok \u015fey oldu\u011funa inan\u0131yorum. Ama s\u00f6z ziyadesiyle uzad\u0131. Dolay\u0131s\u0131yla, Bedi\u00fczzaman\u2019dan \u00f6\u011frendi\u011fim \u201cArif olana i\u015faret yeter\u201d s\u00f6z\u00fcn\u00fc aktararak, bu bahsi \u015fimdilik burada noktal\u0131yorum.<\/p>\n
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<\/p>\n","protected":false},"excerpt":{"rendered":"
12.02.2006 R\u0130SALE-\u0130 NUR m\u00fcellifine duydu\u011fum tarifsiz hayranl\u0131\u011f\u0131n en \u00f6nemli sebeplerinden biri, onun zaten \u2018Bedi\u00fczzaman\u2019 iken ya\u015fad\u0131\u011f\u0131 de\u011fi\u015fim ve d\u00f6n\u00fc\u015f\u00fcmd\u00fcr. \u2018Merkez-i hil\u00e2fet\u2019 olan bir diyarda \u2018Zaman\u0131n e\u015fsizi\u2019 gibi bir \u00fcnvanla an\u0131l\u0131r hale gelmi\u015f bir Said\u2019i \u2018Eski Said\u2019e d\u00f6n\u00fc\u015ft\u00fcr\u00fcp \u2018Yeni Said\u2019e ink\u0131l\u00e2b etmek, her babayi\u011fidin k\u00e2r\u0131 de\u011fildir elbet. B\u00f6ylesi, ancak ger\u00e7ekten \u2018Bedi\u00fczzaman\u2019 olanlar\u0131n k\u00e2r\u0131d\u0131r. Bedi\u00fczzaman Said Nurs\u00ee\u2019nin […]<\/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-83425","post","type-post","status-publish","format-standard","hentry","category-yazarlar"],"yoast_head":"\n