21.06.2005<\/p>\n
TASAVVUFUN EN b\u00fcy\u00fck isimlerinden, \u015eeyh-i Ekber \u00fcnvan\u0131yla da tan\u0131nan Muhyiddin-i Arab\u00ee\u2019nin bir risalesi, \u201cet-Tedb\u00eer\u00e2t\u00fc\u2019l-\u0130l\u00e2hiyye fi Isl\u00e2hi Memleketi\u2019l-\u0130ns\u00e2niyye\u201d (\u0130nsan Memleketinin Islah\u0131 \u0130\u00e7in \u0130l\u00e2h\u00ee Tedbirler) ba\u015fl\u0131\u011f\u0131n\u0131 ta\u015f\u0131r. Say\u0131s\u0131z duygu, l\u00e2tife, cihazat ve kabiliyetle \u00f6r\u00fclm\u00fc\u015f insan\u0131n, b\u00fct\u00fcn bu techizat\u0131n\u0131 \u00e2henkle varedili\u015f maksad\u0131 i\u00e7in nas\u0131l kullanabilece\u011fini ele alan bu eser, hen\u00fcz ba\u015fl\u0131\u011f\u0131ndan ba\u015flayarak \u2018insan\u2019\u0131n basite al\u0131namazl\u0131\u011f\u0131n\u0131 bize ders verir. \u0130nsan, bir \u2018memleket\u2019 gibidir-i\u00e7inde \u015fehirler bar\u0131nd\u0131ran; \u00e2henkle idaresi i\u00e7in sultan\u0131, veziri, el\u00e7ileri, hademeleri.. bulunan bir memleket. <\/p>\n
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Muhyiddin-i Arab\u00ee\u2019nin \u2018insan memleketi\u2019 tabiri ekseninde sunduklar\u0131, Ris\u00e2le-i Nur okuyucular\u0131na san\u0131r\u0131m yabanc\u0131 gelmeyecektir. Zira, Ris\u00e2le-i Nur m\u00fcellifi de, insan\u0131 binler odalar\u0131 bulunan bir saray gibi, yahut bir \u015fehir veya bir memleket veya bir \u00e2lem gibi sunar eserlerinde. Bu memleketin veya \u00e2lemin, \u2018ruh\u2019 adl\u0131 bir sultan\u0131, \u2018kalb\u2019 adl\u0131 bir veziri; ak\u0131l, vicdan, zihin, dima\u011f, duygular ve l\u00e2tifeler gibi de\u011fi\u015fik makamlarda vazifedarlar\u0131 ve nefis gibi, be\u015f duyu gibi, mide gibi hizmetk\u00e2rlar\u0131 vard\u0131r. \u0130nsan \u00f6yle c\u00e2mi\u2019, \u00f6yle k\u00fcll\u00ee, kendisi c\u00fcz\u2019\u00ee bir c\u00fcz iken k\u00e2inat\u0131n \u00f6zeti h\u00fckm\u00fcnde \u00f6yle bir mevcuddur ki, Bedi\u00fczzaman insan\u0131 anlamak i\u00e7in \u2018harita-i ins\u00e2niye\u2019de yapt\u0131\u011f\u0131 yolculuklardan bahseder. Onun belirtti\u011fi \u00fczere, insan \u201chakikat-\u0131 ins\u00e2niyeye bakt\u0131\u011f\u0131 vakit, o c\u00e2mi\u2019 mikyasta, o k\u00fc\u00e7\u00fck haritac\u0131kta, o do\u011fru n\u00fcmunecikte, o hassas mizanc\u0131kta, o enaniyet hassasiyetinde \u00f6yle kat\u2019\u00ee ve \u015fuhud\u00ee ve iz\u2019an\u00ee bir vicdan, bir itmi\u2019nan, bir iman ile o s\u0131fat ve esm\u00e2y\u0131 tasdik eder.\u201d Ki, \u201cen kuvvetli ve hakkalyak\u00een derecesinde vicdan\u00ee ve hiss\u00ee, bir derece \u015fuhud\u00ee olan hakikat-\u0131 insaniye haritas\u0131n\u0131 ve enaniyet-i be\u015feriye fihristesini ve mahiyet-i nefsiyesini m\u00fctal\u00e2a\u201d ile insan, \u201ciman\u0131n, \u015f\u00fcphesiz ve vesvesesiz mertebesine \u00e7\u0131kar\u201d ki, bu da \u2018s\u0131rr-\u0131 akrebiyet ve veraset-i n\u00fcb\u00fcvvet\u2019e bakmaktad\u0131r (bkz. Emirda\u011f L\u00e2hikas\u0131, I, eski S\u00f6zler Yay. bask\u0131s\u0131, s. 143). <\/p>\n
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Ris\u00e2le-i Nur m\u00fcellifinin, bir memleket, hatta bir \u00e2lem mesabesindeki insan\u0131 anlamak i\u00e7in bu \u2018hakikat-\u0131 insaniye haritas\u0131\u2019nda yapt\u0131\u011f\u0131 yolculuklar\u0131n incelik ve derinli\u011fi, b\u00fct\u00fcn ris\u00e2lelere yay\u0131lm\u0131\u015f haldedir. Bununla birlikte, yaln\u0131zca bir \u201cYirmi\u00fc\u00e7\u00fcnc\u00fc S\u00f6z\u201de ve \u201cEne\u201d bahsine, yan\u0131 s\u0131ra \u201cD\u00f6rd\u00fcnc\u00fc \u015eu\u00e2\u201dya ve \u201cYirmid\u00f6rd\u00fcnc\u00fc Mektub\u201da bakmak dahi, Bedi\u00fczzaman\u2019\u0131n \u2018insan\u2019\u0131n c\u00e2miiyetini ve her bir duygusunun, hatta bir sorusunun incelik ve derinli\u011fini kavrama noktas\u0131nda bize ne b\u00fcy\u00fck a\u00e7\u0131l\u0131mlar sundu\u011funu belgeleyecektir. <\/p>\n
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K\u0131sacas\u0131, Ris\u00e2le-i Nur\u2019dan \u00f6\u011frendi\u011fimiz, insan\u0131n \u2018basite al\u0131namaz\u2019 ve \u2018basite indirgenemez\u2019 bir \u2018halita\u2019 ve bir \u2018harita\u2019 oldu\u011fudur. \u0130nsan, gergef gibi i\u00e7i\u00e7e \u00f6r\u00fclm\u00fc\u015f say\u0131s\u0131z duygu, l\u00e2tife, kabiliyet, soru ve aray\u0131\u015f\u0131n nak\u015foldu\u011fu benzersiz bir halita h\u00fckm\u00fcndedir. Yine insan, o kavrand\u0131\u011f\u0131nda b\u00fct\u00fcn \u00e2lemin hakikatinin de kavrand\u0131\u011f\u0131 \u2018harita\u2019 h\u00fckm\u00fcndedir. <\/p>\n
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Bedi\u00fczzaman Said Nurs\u00ee\u2019nin binlerce sayfayla anlatt\u0131\u011f\u0131 insan ger\u00e7e\u011fine; ve gerekti\u011finde insan\u0131n tek bir duygusunun (\u00f6rnek olarak bkz. D\u00f6rd\u00fcnc\u00fc \u015eu\u00e2) veya tek bir sorusunun (\u00f6rnek olarak bkz. Yirmid\u00f6rd\u00fcnc\u00fc Mektup) tahlili i\u00e7in bir ris\u00e2le yazm\u0131\u015f olmas\u0131na kar\u015f\u0131l\u0131k, bug\u00fcnlerde yay\u0131n d\u00fcnyas\u0131na h\u00e2kim olan bir moda var ki, insan\u0131 da, duygular\u0131n\u0131 da, sorular\u0131n\u0131 da, sorunlar\u0131n\u0131 da basite al\u0131yor, basite indirgiyor. Haydi b\u0131rakal\u0131m insan\u0131 \u2018molek\u00fcller y\u0131\u011f\u0131n\u0131\u2019 olarak g\u00f6ren, duygular\u0131n\u0131 bile \u2018beynin kimyas\u0131\u2019yla a\u00e7\u0131klamaya \u00e7al\u0131\u015fan materyalist indirgemecili\u011fi veyahut insan\u0131n neyi var neyi yok her bir \u015feyi \u2018cinsellik\u2019le a\u00e7\u0131klamaya \u00e7al\u0131\u015fan Freudyen maddecili\u011fi; s\u00f6z\u00fcmona \u2018maneviyat\u2019a a\u00e7\u0131k nice kitapta dahi, insana dair m\u00fcthi\u015f bir basit\u00e7ilik kar\u015f\u0131m\u0131za \u00e7\u0131k\u0131yor. <\/p>\n
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Dahas\u0131 ve en garibi, Ris\u00e2le-i Nur\u2019dan insan\u0131n \u2018giriftli\u011fi\u2019ne, \u2018c\u00e2miiyeti\u2019ne, bir duyguyla veya bir unsurla a\u00e7\u0131klanamazl\u0131\u011f\u0131na, bir sorusunun cevab\u0131n\u0131n bile \u2018harita-i insaniye\u2019de ve \u2018hakikat-\u0131 \u00e2lem\u2019de geni\u015flemesine ve derinlemesine bir yolculuk gerektirdi\u011fine dair dersler alm\u0131\u015f olmas\u0131 gereken kimi kalemlerde dahi bir kolayc\u0131l\u0131k ve basit\u00e7ili\u011fin ge\u00e7er ak\u00e7e hale geldi\u011fini g\u00f6r\u00fcyoruz. \u00d6ylelerimiz var ki, Ris\u00e2le-i Nur\u2019un \u2018a\u015fk\u2019a dair \u00e7ekincelerine kar\u015f\u0131l\u0131k, her\u015feyi \u2018a\u015fk\u2019la \u00e7\u00f6z\u00fcveriyorlar. \u00d6ylelerimiz var ki, \u2018sevgi her\u015feyi \u00e7\u00f6zer\u2019 deyip bir \u00e7\u0131rp\u0131da her\u015feyi \u00e7\u00f6z\u00fcyorlar. \u00d6ylelerimiz var ki, \u2018hidayet\u2019 denilen \u015fey, \u2018ihtida,\u2019 yani \u2018hidayete y\u00fcr\u00fcmek\u2019 gibi uzun, bazen y\u0131llar, hatta ony\u0131llar alan bir s\u00fcrecin, bir fiil\u00ee du\u00e2 ve aray\u0131\u015f halinin ard\u0131ndan geliyor iken; bir c\u00fcmle, bir kelime, bir mektupla meseleyi hallediveriyorlar. <\/p>\n
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Hayat bu kadar basit mi sahi? \u0130nsan\u0131 kavramak, insan\u0131n sorular\u0131na cevap bulmak, insan\u0131n sorunlar\u0131n\u0131 \u00e7\u00f6zmek bu kadar m\u0131 kolay? <\/p>\n
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\u00d6yle olsayd\u0131, Bedi\u00fczzaman, tek bir yaln\u0131zl\u0131k hissine bedel \u201cD\u00f6rd\u00fcnc\u00fc \u015eu\u00e2\u201d gibi h\u00e2l\u00e2 daha her ve\u00e7hesiyle kavrad\u0131\u011f\u0131m\u0131z\u0131 s\u00f6yleyemeyece\u011fimiz i\u00e7i\u00e7e \u00f6r\u00fclm\u00fc\u015f bir hakikatler manzumesini niye yazs\u0131n? \u00d6yle olsayd\u0131, bir tek \u201cBu gidenler neden gidiyorlar?\u201d sorusunun e\u015fli\u011finde, Ris\u00e2le\u2019nin en ince ve en derin bahislerinden biri olarak \u201cYirmid\u00f6rd\u00fcnc\u00fc Mektub\u201d niye telif edilsin? <\/p>\n
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Onun yerine, o da, yaln\u0131zl\u0131\u011f\u0131n\u0131 a\u015fk \u00e7\u00f6zer, sorunun cevab\u0131 sevgidedir, arad\u0131ktan sonra da nas\u0131l olsa bulursun demekle yetinmez miydi? <\/p>\n
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Hay\u0131r, ne insan bu kadar basit de\u011fil; ne de hayat bu kadar s\u0131radan. Bir amipin, bir tek h\u00fccrelinin hayat\u0131 bile say\u0131s\u0131z unsurun varl\u0131\u011f\u0131na bakarken, \u2018z\u00fcbde-i \u00e2lem\u2019 olan, \u2018k\u00e2inat\u0131n misal-i musa\u011f\u011far\u0131\u2019 olan insan\u0131n hayat\u0131 bu kadar basite al\u0131namaz, bu kadar basit a\u00e7\u0131klanamaz. <\/p>\n
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A\u00e7\u0131klamaya kalkanlar, en ba\u015fta, insan\u0131 insana yara\u015f\u0131r \u015fekilde anlamaya \u00e7al\u0131\u015fan Bedi\u00fczzaman misal b\u00fcy\u00fck insanlar\u0131n eme\u011fine ve eserine haks\u0131zl\u0131k ediyorlar. <\/p>\n
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Bir g\u00f6rebilseler…<\/p>\n
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\u00a9\u00a02021 karakalem.net, Metin Karaba\u015fo\u011flu<\/p>\n
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\/kitap.asp?book=129<\/p>\n","protected":false},"excerpt":{"rendered":"
21.06.2005 TASAVVUFUN EN b\u00fcy\u00fck isimlerinden, \u015eeyh-i Ekber \u00fcnvan\u0131yla da tan\u0131nan Muhyiddin-i Arab\u00ee\u2019nin bir risalesi, \u201cet-Tedb\u00eer\u00e2t\u00fc\u2019l-\u0130l\u00e2hiyye fi Isl\u00e2hi Memleketi\u2019l-\u0130ns\u00e2niyye\u201d (\u0130nsan Memleketinin Islah\u0131 \u0130\u00e7in \u0130l\u00e2h\u00ee Tedbirler) ba\u015fl\u0131\u011f\u0131n\u0131 ta\u015f\u0131r. Say\u0131s\u0131z duygu, l\u00e2tife, cihazat ve kabiliyetle \u00f6r\u00fclm\u00fc\u015f insan\u0131n, b\u00fct\u00fcn bu techizat\u0131n\u0131 \u00e2henkle varedili\u015f maksad\u0131 i\u00e7in nas\u0131l kullanabilece\u011fini ele alan bu eser, hen\u00fcz ba\u015fl\u0131\u011f\u0131ndan ba\u015flayarak \u2018insan\u2019\u0131n basite al\u0131namazl\u0131\u011f\u0131n\u0131 bize ders […]<\/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-83510","post","type-post","status-publish","format-standard","hentry","category-yazarlar"],"yoast_head":"\n