01.09.2005<\/p>\n
BUG\u00dcN BU \u00fclkede dindar kesimde g\u00f6ze \u00e7arpan en \u00f6nemli \u00e7eli\u015fkilerden biri, \u2018a\u00e7\u0131k toplum isteyen kapal\u0131 cemaat\u00ee yap\u0131lar\u2019 \u00e7eli\u015fkisidir.<\/p>\n
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Ortada olan, m\u00fcthi\u015f bir s\u0131k\u0131\u015fm\u0131\u015fl\u0131k tablosudur.<\/p>\n
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Fa\u015fizm ve kom\u00fcnizm gibi totaliter ideolojilerin b\u00fct\u00fcn d\u00fcnyada y\u00fckseli\u015fe ge\u00e7ti\u011fi bir d\u00f6nemde t\u00fcretilmi\u015f k\u00f6hnemi\u015f bir ideolojiye yaslanarak h\u00e2l\u00e2 daha bu \u00fclkede \u00f6zg\u00fcrl\u00fck taleplerine \u2018evet ama\u2019larla yakla\u015f\u0131p mutlaka kendi kafalar\u0131na uygun b\u00fcy\u00fck engeller koymaya \u00e7al\u0131\u015fan muktedirlere kar\u015f\u0131, ehl-i din, hakl\u0131 olarak \u00f6zg\u00fcrl\u00fck talep etmektedir. Bir m\u00fc\u2019min olarak inanc\u0131n\u0131 ve fikrini ifade ve izhar edebilme \u00f6zg\u00fcrl\u00fc\u011f\u00fc gibi, en temel ve en masum bir \u00f6zg\u00fcrl\u00fck talebidir bu ve bir kez daha belirtelim, ehl-i din \u2018din ve vicdan \u00f6zg\u00fcrl\u00fc\u011f\u00fc\u2019n\u00fc ve \u2018d\u00fc\u015f\u00fcnce \u00f6zg\u00fcrl\u00fc\u011f\u00fc\u2019n\u00fc anayasas\u0131nda garanti etmi\u015f bir \u00fclkenin devletl\u00fblar\u0131ndan bunu talep ederken kesinlikle hakl\u0131d\u0131r.<\/p>\n
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Ama \u00f6te yandan, ehl-i dinin, kendisinin muktedir oldu\u011fu alanlarda yeterince ve gere\u011fince \u00f6zg\u00fcr olamad\u0131\u011f\u0131 da bir v\u00e2k\u0131ad\u0131r. \u2018A\u00e7\u0131k toplum\u2019 isteyen nicelerinin i\u015f cemaate gelince \u2018kapal\u0131 cemaat\u2019 lehine bir tutum sergilemesi; bu meyanda \u2018d\u0131\u015far\u0131s\u0131 i\u00e7in\u2019 makbul olan ele\u015ftirinin i\u00e7eride pe\u015finen \u2018g\u0131ybet\u2019le e\u015fle\u015ftirilmesi, bizim bir ger\u00e7e\u011fimizdir. \u201cEhakk\u0131 ararken b\u00e2t\u0131l\u0131n v\u00fccuduna bir nevi m\u00fcsamaha vard\u0131r\u201d diyen Bedi\u00fczzaman\u2019\u0131n daha y\u00fcz y\u0131l \u00f6nce a\u00e7\u0131kl\u0131kla ortaya koydu\u011fu \u00fczere, \u2018do\u011fru\u2019nun i\u00e7inde \u2018daha do\u011fru\u2019yu ve hatta \u2018en do\u011fru\u2019yu bulma \u00e7abas\u0131 farkl\u0131 ve hatta ayk\u0131r\u0131 d\u00fc\u015f\u00fcnebilme yetene\u011fini gerektirir; ve ancak bu takdirde \u2018do\u011fru\u2019nun i\u00e7inden \u2018daha do\u011fru\u2019 ve \u2018en do\u011fru\u2019 meyvesi dev\u015firilebilir. Bu y\u00fczden de, \u00f6zg\u00fcrl\u00fck, \u2018d\u00fc\u015f\u00fcnme\u2019nin ayr\u0131lmaz bir par\u00e7as\u0131d\u0131r. Gelin g\u00f6r\u00fcn ki, ehl-i dinin i\u00e7erisindeki yap\u0131lanmalara bakt\u0131\u011f\u0131m\u0131zda, \u2018en do\u011fru\u2019nun zaten birisi veya birileri taraf\u0131ndan ifade edildi\u011fi, bize d\u00fc\u015fenin bu \u2018b\u00fct\u00fcn\u2019\u00fcn di\u015fli misali \u2018mekanik\u2019 bir par\u00e7as\u0131 olmam\u0131z gerekti\u011fi \u015feklinde bir anlay\u0131\u015f hakimdir. En ufak bir farkl\u0131 ses ise, yuvas\u0131ndan oynam\u0131\u015f bir di\u015flinin \u00e7\u0131kard\u0131\u011f\u0131 ses olarak alg\u0131lan\u0131r; dolay\u0131s\u0131yla, \u2018makine\u2019nin selameti ad\u0131na o \u2018di\u015fli\u2019 ya yerine iyice s\u0131k\u0131\u015ft\u0131r\u0131l\u0131r (farkl\u0131 d\u00fc\u015f\u00fcnmemesi sa\u011flan\u0131r), veyahut bu di\u015flinin art\u0131k iflah etmeyece\u011fi d\u00fc\u015f\u00fcncesiyle \u00e7\u0131kar\u0131l\u0131p de\u011fi\u015ftirilir.<\/p>\n
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\u0130\u015fte bu \u00e7er\u00e7evede, ehl-i dinin bizatih\u00ee ehl-i din nezdinde getirdi\u011fi her t\u00fcrden ele\u015ftiri, \u2018g\u0131ybet\u2019 s\u0131n\u0131f\u0131na sokulup reddedilir. \u2018Her t\u00fcrden ele\u015ftiri\u2019 derken, elbette, ehl-i dinin \u2018muktedirleri\u2019 aras\u0131nda yer almayanlar\u0131n getirdi\u011fi her t\u00fcrden ele\u015ftiridir bunlar; yoksa, muktedirlerin mutlak bir ele\u015ftiri haklar\u0131 vard\u0131r. Onlar ele\u015ftirebilir, ama ele\u015ftirilemezler.<\/p>\n
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Tam bu noktada, Bedi\u00fczzaman\u2019\u0131n M\u00fcnazarat\u2019\u0131n\u0131 hat\u0131rl\u0131yor insan. Yaz\u0131lmas\u0131n\u0131n \u00fczerinden neredeyse y\u00fczy\u0131l ge\u00e7mi\u015f, ama i\u00e7imizde \u2018ya\u015fan\u0131l\u0131r\u2019l\u0131\u011f\u0131ndan s\u00f6z etmenin h\u00e2l\u00e2 daha m\u00fcmk\u00fcn olmad\u0131\u011f\u0131 bu Eski Said harikas\u0131, ehl-i dinin \u00e7emberi y\u0131rt\u0131p fikren ve fiilen inki\u015faf edebilmesinin birinci \u015fart\u0131 olarak, hep \u2018h\u00fcrriyet\u2019i i\u015faretler. Bu eserde Bedi\u00fczzaman\u2019\u0131n \u0131srarla belirtti\u011fi \u00fczere, ehl-i dinin ya\u015fad\u0131\u011f\u0131 fikr\u00ee ve fiil\u00ee gerikalm\u0131\u015fl\u0131k, farkl\u0131 farkl\u0131 suretler al\u0131p \u00fcst\u00fcm\u00fcze \u00e7\u00f6reklenmi\u015f \u2018istibdad\u2019la yak\u0131ndan ilgilidir. Bu meyanda, farkl\u0131 fikirlerin ifadesinden bir \u2018tadil\u2019 ameliyesinin de\u011fil bir \u2018tadlil\u2019 neticesinin \u00e7\u0131kmas\u0131na sebebiyet veren \u2018istibdad- ilm\u00ee\u2019 de siyas\u00ee istibdad\u0131n o\u011flu ve taklidin babas\u0131d\u0131r. Siyas\u00ee ve manev\u00ee otoritesine dayanarak kendi dedi\u011fini dayatmaya \u00e7al\u0131\u015fan, ba\u015fkalar\u0131n\u0131n akl\u0131n\u0131 kendi cebinde g\u00f6rmek isteyen ki\u015filer ise hakikat-\u0131 halde \u2018b\u00fcy\u00fck\u2019 de\u011fillerdir. \u201cTekebb\u00fcr edeni, siz b\u00fcy\u00fck tan\u0131may\u0131n\u0131z.\u201d<\/p>\n
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Bu meyanda, ayn\u0131 eserinde, Bedi\u00fczzaman, ger\u00e7ek bir \u2018b\u00fcy\u00fck\u2019l\u00fck \u00f6rne\u011fi sunar. Herhangi bir s\u00f6z veya fiil i\u00e7in, \u201cSiz mehenge vurmadan almay\u0131n\u0131z\u201d dedikten sonra, \u201cHatta benim s\u00f6z\u00fcm\u00fc de\u201d der, \u201cben s\u00f6yledi\u011fim i\u00e7in h\u00fcsn-\u00fc zan edip tamam\u0131n\u0131 kabul etmeyiniz. Belki ben de m\u00fcfsidim veya bilmedi\u011fim halde ifsad ediyorum. \u00d6yle ise, her s\u00f6ylenen s\u00f6z\u00fcn kalbe girmesine yol vermeyiniz. \u0130\u015fte size s\u00f6yledi\u011fim s\u00f6zler, hayalin elinde kals\u0131n, mehenge vurunuz. E\u011fer alt\u0131n \u00e7\u0131kt\u0131 ise kalbde saklay\u0131n\u0131z; bak\u0131r \u00e7\u0131kt\u0131 ise, \u00e7ok g\u0131ybeti \u00fcst\u00fcne ve bedduay\u0131 arkas\u0131na tak\u0131n\u0131z, bana reddediniz, g\u00f6nderiniz.\u201d<\/p>\n
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Bedi\u00fczzaman gibi bir ger\u00e7ek bir b\u00fcy\u00fc\u011fe ger\u00e7ekten yak\u0131\u015fan bu son derece a\u00e7\u0131k y\u00fcrekli, a\u00e7\u0131k fikirli ve mert c\u00fcmleler i\u00e7inde dikkati \u00e7ekmesi gereken ifadelerden biri onun kendi s\u00f6zleri i\u00e7in dahi \u201c…e\u011fer bak\u0131r \u00e7\u0131kt\u0131 ise, \u00e7ok g\u0131ybeti \u00fcst\u00fcne ve bedduay\u0131 arkas\u0131na tak\u0131n\u0131z, bana reddediniz, g\u00f6nderiniz\u201d s\u00f6z\u00fcd\u00fcr.<\/p>\n
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Ayn\u0131 Bedi\u00fczzaman, \u201cUhuvvet Risalesi\u201dnin m\u00fcellifidir ve bu risalenin h\u00e2t\u0131mesi \u201cG\u0131ybet hakk\u0131nda\u201dd\u0131r. Bu h\u00e2timede, Hucurat s\u00fbresinin ilgili \u00e2yetinin i\u2019caz\u0131n\u0131 da izhar ederek, g\u0131ybetin \u00e7irkinli\u011fini ve zararlar\u0131n\u0131 ortaya koyar Bedi\u00fczzaman.<\/p>\n
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Yani, \u201cS\u00f6zlerim bak\u0131r \u00e7\u0131kt\u0131 ise, \u00e7ok g\u0131ybeti \u00fcst\u00fcne tak\u0131n\u0131z, bana g\u00f6nderiniz\u201d diyen Bedi\u00fczzaman, \u2018g\u0131ybet\u2019in haram oldu\u011funu bilen ve bu haramiyetin hikmetini muazzam bir incelikle kavram\u0131\u015f bulunan bir insan olarak bunu s\u00f6ylemektedir.<\/p>\n
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Peki, Bedi\u00fczzaman, neden \u2018mehenge\u2019 vurdu\u011fumuzda alt\u0131n de\u011fil de bak\u0131r oldu\u011funu anlad\u0131\u011f\u0131m\u0131z s\u00f6zlerini \u2018\u00e7ok g\u0131ybeti \u00fcst\u00fcne takarak kendisine iade\u2019yi bize \u00f6nerirken, bize neyi ders vermektedir?<\/p>\n
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Buradan \u00e7\u0131kan ders, g\u00f6rebilen i\u00e7in a\u00e7\u0131kt\u0131r ve besbellidir. \u2018G\u0131ybet,\u2019 bir s\u00f6z\u00fcnden veya fiilinden dolay\u0131 bir m\u00fc\u2019minin \u015fahs\u0131n\u0131n, bir b\u00fct\u00fcn olarak \u015fahsiyetinin zemmedilmesidir. Oysa, nefsine uyup yanl\u0131\u015f bir davran\u0131\u015f sergileyen veya aklen bir yanl\u0131\u015f d\u00fc\u015f\u00fcnceye kap\u0131lan bir m\u00fc\u2019min, bu halde dahi m\u00fc\u2019mindir; ve bu yanl\u0131\u015f davran\u0131\u015f\u0131 yahut d\u00fc\u015f\u00fcncesi y\u00fcz\u00fcnden onu bir b\u00fct\u00fcn olarak zemmedemeyiz, kalbini itham edemeyiz, \u015fahs\u0131n\u0131 rencide edemeyiz. <\/p>\n
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Ama, kalbini itham etmeyelim, \u015fahs\u0131n\u0131 rencide etmeyelim derken, sergiledi\u011fi uygulama veya d\u00fc\u015f\u00fcnce yanl\u0131\u015f\u0131na seyirci olmam\u0131z da gerekmez.<\/p>\n
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Bilakis, iman\u0131 itibar\u0131yla de\u011fer verdi\u011fimiz bir m\u00fc\u2019min, de\u011fi\u015ftirilmesi gereken bir yanl\u0131\u015f fiil veya yanl\u0131\u015f d\u00fc\u015f\u00fcnce sunuyor olabilir. Ve bu noktada, \u015fahs\u0131na de\u011fil, fiilini veya d\u00fc\u015f\u00fcncesini mehenge vurup \u2018\u00e7ok g\u0131ybeti o fiil veya d\u00fc\u015f\u00fcncenin \u00fcst\u00fcne takma\u2019ya kesinlikle hakk\u0131m\u0131z vard\u0131r.<\/p>\n
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S\u00f6z\u00fcn k\u0131sas\u0131, bir m\u00fc\u2019minden yahut bir m\u00fc\u2019minler toplulu\u011fundan s\u00e2d\u0131r olan fikirler ve fiiller, s\u00e2d\u0131r oldu\u011fu adres m\u00fc\u2019min oldu\u011fu i\u00e7in \u2018dokunulmaz\u2019 de\u011fildir. Hangi s\u0131fat\u0131 haiz, hangi ayardaki m\u00fc\u2019minden s\u00e2d\u0131r olursa olsun, s\u00f6zleri ve fiilleri mehenge vurmak hakk\u0131m\u0131zd\u0131r.<\/p>\n
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Bunun ka\u00e7\u0131n\u0131lmaz sonucu olarak, e\u011fer bak\u0131r \u00e7\u0131kt\u0131 ise, bu s\u00f6z\u00fc ve fiili ele\u015ftirmek de…<\/p>\n
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Velhas\u0131l, s\u00f6z ve fiilin ele\u015ftirisinde s\u0131n\u0131r \u00e7izgisini a\u015f\u0131p \u2018\u015fahs\u0131n zemmi\u2019 demek olan \u2018g\u0131ybet\u2019e d\u00fc\u015fme riski olmakla birlikte; ele\u015ftiri, g\u0131ybet de\u011fildir.<\/p>\n
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Yahut, Bedi\u00fczzaman\u2019\u0131n M\u00fcnazarat\u2019taki tan\u0131m\u0131n\u0131 kullan\u0131rsak, zemmedilen g\u0131ybet \u015fahs\u0131n g\u0131ybetidir; s\u00f6z\u00fcn veya fiilin de\u011fil…<\/p>\n
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Bu sat\u0131rlar\u0131n yazar\u0131 zaman zaman s\u00f6z\u00fcn veya fiilin ele\u015ftirisi b\u00e2b\u0131nda \u2018z\u00fclf-i y\u00e2re\u2019 dokunan s\u00f6zler s\u00f6yl\u00fcyorsa, bundan rahats\u0131zl\u0131k duyanlar bilsinler ki, meselelerini bizimle de\u011fil, bu yolda da bize yol ve \u00f6l\u00e7\u00fc g\u00f6stermi\u015f bulunan Bedi\u00fczzaman\u2019la halletmeleri gerekmektedir.<\/p>\n
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\/kitap.asp?book=129<\/p>\n","protected":false},"excerpt":{"rendered":"
01.09.2005 BUG\u00dcN BU \u00fclkede dindar kesimde g\u00f6ze \u00e7arpan en \u00f6nemli \u00e7eli\u015fkilerden biri, \u2018a\u00e7\u0131k toplum isteyen kapal\u0131 cemaat\u00ee yap\u0131lar\u2019 \u00e7eli\u015fkisidir. Ortada olan, m\u00fcthi\u015f bir s\u0131k\u0131\u015fm\u0131\u015fl\u0131k tablosudur. Fa\u015fizm ve kom\u00fcnizm gibi totaliter ideolojilerin b\u00fct\u00fcn d\u00fcnyada y\u00fckseli\u015fe ge\u00e7ti\u011fi bir d\u00f6nemde t\u00fcretilmi\u015f k\u00f6hnemi\u015f bir ideolojiye yaslanarak h\u00e2l\u00e2 daha bu \u00fclkede \u00f6zg\u00fcrl\u00fck taleplerine \u2018evet ama\u2019larla yakla\u015f\u0131p mutlaka kendi kafalar\u0131na uygun […]<\/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-83487","post","type-post","status-publish","format-standard","hentry","category-yazarlar"],"yoast_head":"\n