30.03.2005<\/p>\n
BED\u0130\u00dcZZAMAN SA\u0130D Nurs\u00ee\u2019nin Ris\u00e2le-i Nur\u2019la ortaya koydu\u011fu tefekk\u00fcr\u00fcn anahtar kavramlar\u0131ndan biridir \u2018ene.\u2019 Ne var ki, \u00e7oklukla, Sigmund Freud\u2019un \u2018ego\u2019 ve Carl \u2018Jung\u2019un \u2018ben\u2019 kavramla\u015ft\u0131rmas\u0131yla kar\u0131\u015ft\u0131r\u0131l\u0131r. Dahas\u0131, \u0130sl\u00e2m\u0131n evl\u00e2tlar\u0131n\u0131n \u2018Bat\u0131s\u0131z\u2019 bir\u015fey d\u00fc\u015f\u00fcnemeyece\u011fine \u015fartlanm\u0131\u015f s\u00f6m\u00fcrgele\u015fmi\u015f zihinler, onun \u2018ene\u2019 kavramla\u015ft\u0131rmas\u0131n\u0131 bir \u2018ithal \u00fcr\u00fcn\u2019 olarak alg\u0131lay\u0131p, \u00fcst\u00fcnde Freud veya Jung damgas\u0131 bulmaya \u00e7al\u0131\u015f\u0131rlar. <\/p>\n
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Bilmezler ki, Bedi\u00fczzaman\u2019\u0131n bu kavramla\u015ft\u0131rmas\u0131n\u0131n k\u00f6k\u00fc, Bat\u0131da de\u011fil, yine \u0130sl\u00e2m co\u011frafyas\u0131ndad\u0131r. \u2018Ene,\u2019 bin k\u00fcsur y\u0131ldan beri \u0130sl\u00e2m d\u00fc\u015f\u00fcncesinde, \u00f6zellikle de tasavvuf irfan\u0131nda kullan\u0131lagelmi\u015f bir kavramd\u0131r. Ve Bedi\u00fczzaman, \u0130sl\u00e2m\u00ee d\u00fc\u015f\u00fcnce gelene\u011finin bir alt\u0131n halkas\u0131 ve m\u00fcceddidi olarak, bu kavram\u0131 geli\u015ftirmi\u015f, ortaya koydu\u011fu ontolojik in\u015fan\u0131n en temel kavramlar\u0131ndan biri olarak nazarlara sunmu\u015ftur. <\/p>\n
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\u0130\u015fin buras\u0131nda, Ris\u00e2le-i Nur \u00fczerine, hatta Ris\u00e2le-i Nur ad\u0131na d\u00fc\u015f\u00fcnme \u00e7abas\u0131 i\u00e7indeki bizlerin zaaf ve ihmaline de de\u011finmek gerek. Bedi\u00fczzaman, i\u00e7inde b\u00fcy\u00fcy\u00fcp olgunla\u015farak bir alt\u0131n halkas\u0131n\u0131 te\u015fkil etti\u011fi \u0130sl\u00e2m\u00ee d\u00fc\u015f\u00fcnce gelene\u011fi i\u00e7inde okunmay\u0131nca; di\u011fer bir deyi\u015fle, onun Ris\u00e2le-i Nur ile ortaya koydu\u011fu meyvelerin \u2018k\u00f6kler\u2019 ile irtibat\u0131n\u0131 ortaya koyan \u00e7al\u0131\u015fmalar yap\u0131lmay\u0131nca, Bedi\u00fczzaman\u2019\u0131n tefekk\u00fcr\u00fcn\u00fc ya \u2018yaln\u0131z kendine mahsus\u2019 ya da \u2018hakim Bat\u0131l\u0131 d\u00fc\u015f\u00fcnce ak\u0131mlar\u0131ndan m\u00fclhem\u2019 g\u00f6ren yakla\u015f\u0131mlar kendine bir menfez buluyor. \u0130\u015fte, Bedi\u00fczzaman\u2019\u0131n \u2018ene\u2019 kavramla\u015ft\u0131rmas\u0131n\u0131 Freud veya Jung\u2019dan m\u00fclhem g\u00f6renlere tarizde bulunmak kolay; peki, \u2018ene\u2019 kavram\u0131n\u0131n \u0130sl\u00e2m\u00ee d\u00fc\u015f\u00fcnce gelene\u011fi i\u00e7indeki yerini ve Bedi\u00fczzaman\u2019\u0131n sa\u011flad\u0131\u011f\u0131 katk\u0131y\u0131 ortaya koyan kar\u015f\u0131la\u015ft\u0131rmal\u0131 bir \u00e7al\u0131\u015fmam\u0131z yok ne yaz\u0131k ki… <\/p>\n
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\u00dcstelik, bizatih\u00ee Ris\u00e2le-i Nur\u2019da bu \u2018k\u00f6kler\u2019e dair ipu\u00e7lar\u0131 verildi\u011fi halde… <\/p>\n
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Mesnev\u00ee-i Nuriye\u2019de, \u201cHubab\u201d Ris\u00e2lesi\u2019nde yaln\u0131zca bir hafta \u00f6nce ke\u015ffetti\u011fim bir bahis, hem \u2018k\u00f6kler\u2019e dair bir a\u00e7\u0131l\u0131m, hem de hal-i haz\u0131ra dair bir \u00fcmit sunuyor. <\/p>\n
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\u201cOtuzuncu S\u00f6z\u201d\u00fcn \u201cEne\u201d bahsindeki, \u2018ene\u2019nin mevhum ve faraz\u00ee bir hat oldu\u011fu bilinmez ve dolay\u0131s\u0131yla H\u00fcve\u2019yi g\u00f6sterecek \u015fekilde y\u0131rt\u0131l\u0131p delinmez ise bizi hangi karanl\u0131k sahillere g\u00f6t\u00fcrece\u011fine dair analiz, hi\u00e7bir Ris\u00e2le-i Nur okuyucusu i\u00e7in s\u0131r de\u011fildir. Bu iyi bilinen analiz dolay\u0131s\u0131yla da, Nur\u2019un her talebesi, \u2018ene\u2019ye bizatih\u00ee bir varl\u0131k atfetmeme, \u2018ene\u2019den \u2018H\u00fcve\u2019ye bir yol bulma \u00e7abas\u0131ndad\u0131r. O y\u00fczden, \u2018en\u00e2niyet,\u2019 \u2018ene\u2019nin H\u00fcve\u2019yle irtibat\u0131n\u0131 kuramay\u0131p insan\u0131n kendisini\u2014bilerek veya bilmeyerek\u2014\u015fu veya bu d\u00fczeyde putla\u015ft\u0131rmas\u0131 \u015feklindeki olumsuz anlam\u0131yla, Ris\u00e2le c\u00e2mias\u0131nda d\u00fb\u00e7ar olmaktan en ziyade korkulan hali ifade etmektedir. (\u201cGalat-\u0131 me\u015fhur l\u00fcgat-\u0131 fasihten evl\u00e2d\u0131r\u201d fehv\u00e2s\u0131nda Ris\u00e2le-i Nur\u2019da bu \u015fekilde yer alan \u2018en\u00e2niyet\u2019in dilbilim a\u00e7\u0131s\u0131ndan do\u011fru ifadesinin \u2018en\u00e2iyyet\u2019 oldu\u011funu; zamanla bozularak \u2018enayi\u2019 suretinde argoya malolmu\u015f \u2018en\u00e2\u00ee\u2019 kelimesinin de ger\u00e7ekte ene\u2019den H\u00fcve\u2019ye yol bulamayanlar\u0131 ifade etti\u011fini l\u00e2f aras\u0131nda belirtmi\u015f olal\u0131m.) <\/p>\n
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Gelelim Mesnev\u00ee-i N\u00fbriye\u2019deki bahse… \u2018Ene\u2019den H\u00fcve\u2019ye yol bulamama, \u2018ene\u2019de tak\u0131l\u0131p kalma, \u2018en\u00e2niyet yapma\u2019 korkusu, bu kavramdan haberdar olan her m\u00fc\u2019minin, bu minvalde her Ris\u00e2le-i Nur talebesinin d\u00fcnyas\u0131nda \u00f6nemli bir yere sahiptir. \u00d6yle ki, hayat\u0131n\u0131, d\u00fc\u015f\u00fcncelerini, s\u00f6zlerini ve davran\u0131\u015flar\u0131n\u0131 bu \u00e7er\u00e7evede de\u011ferlendirip karamsarl\u0131\u011fa d\u00fc\u015fenlerimiz de az say\u0131da de\u011fildir. Hubab Ris\u00e2lesi\u2019nde, i\u015fte bu noktada bize yol g\u00f6steren ve y\u00fcz\u00fcm\u00fcz\u00fc karamsarl\u0131ktan al\u0131p \u00fcmide d\u00f6nd\u00fcren bir bahis kar\u015f\u0131l\u0131yor bizi. \u2018Ene\u2019 \u015firkinden azade olman\u0131n, \u2018ene\u2019yi bir karadelik gibi de\u011fil de bir ayna olarak istimal edebilmenin yolu olarak, \u2018zikrullah\u2019\u0131 g\u00f6steriyor Bedi\u00fczzaman. \u201cEne ile t\u00e2bir edilen, en\u00e2niyetin kalbi, Allah Allah zikrinin \u015fua ve har\u00e2retiyle yan\u0131p delinirse, b\u00fcy\u00fcy\u00fcp gafletle firavunla\u015famaz. Ve, H\u00e2l\u0131k-\u0131 semavat ve arza isyan edemez\u201d diyor. Sonra da, tasavvuf mesle\u011finin en b\u00fcy\u00fck iki kolunu, bu \u00e7er\u00e7evede de\u011ferlendiriyor. Belirtti\u011fine g\u00f6re, Nak\u015fibend\u00eeler, \u2018zikr-i haf\u00ee\u2019 ile kalbi a\u00e7arak \u2018ene\u2019yi a\u015farak \u2018H\u00fcve\u2019ye yol bulduklar\u0131 gibi; K\u00e2dir\u00eeler de, \u2018zikr-i cehr\u00ee\u2019 ile, tabiat ta\u011futlar\u0131n\u0131 t\u00e2r\u00fcmar ediyorlar. Yani, bu iki koldan ilki k\u00fc\u00e7\u00fck \u00e2lemdeki ene t\u00e2\u011futunu, ikincisi b\u00fcy\u00fck \u00e2lemdeki tabiat t\u00e2\u011futunu a\u015fman\u0131n yolunu bize g\u00f6steriyor. Di\u011fer bir deyi\u015fle, enf\u00fcs\u00ee ve \u00e2f\u00e2k\u00ee tefekk\u00fcr ve tezekk\u00fcre devam ve sebat etti\u011fimiz \u00f6l\u00e7\u00fcde, ene ve tabiat \u015firkinden az\u00e2de oluyoruz. <\/p>\n
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Mesnev\u00ee\u2019deki ilgili bahsin, y\u00fcre\u011fimize su serperken, bizi tefekk\u00fcr ve tezekk\u00fcr noktas\u0131nda gayrete davet etti\u011fini d\u00fc\u015f\u00fcn\u00fcyorum <\/p>\n
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\u2018Ene\u2019 \u00fczerine bir hasb\u0131halde konu\u015fup payla\u015fmak istedi\u011fim bir nokta da \u015fu: Ris\u00e2le-i Nur\u2019daki \u2018ene\u2019 vurgusundan dolay\u0131, \u2018\u015fahs\u00ee enaniyet\u2019lerini a\u015fma noktas\u0131nda her Nur talebesinin ciddi bir mesafe kat\u2019etti\u011fini d\u00fc\u015f\u00fcn\u00fcyorum. Ris\u00e2le-i Nur dairesi i\u00e7indeki m\u00fc\u2019minlerde her hal ve \u015fartta kendini be\u011fenme ve be\u011fendirme, nefsini her h\u00e2l\u00fck\u00e2rda savunma gibi tav\u0131rlar\u0131n pek g\u00f6r\u00fclmeyi\u015fi; bil\u00e2kis al\u00e7akg\u00f6n\u00fcll\u00fcl\u00fck, tevazu gibi \u00f6zelliklerin hale ve s\u00f6ze aksediyor olmas\u0131 da bu sayede ger\u00e7ekle\u015fiyor zaten. Ancak, \u2018\u015fahs\u00ee enaniyet\u2019leri a\u015fma noktas\u0131nda bu gayret sergilenirken, \u2018ene\u2019nin bir ba\u015fka tezah\u00fcr\u00fc olarak \u2018cemaat\u00ee enaniyet\u2019lere gelindi\u011finde, ayn\u0131 mesafenin al\u0131namad\u0131\u011f\u0131 g\u00f6r\u00fcl\u00fcyor. \u015eahs\u00ee enaniyetini a\u015fabilmi\u015f nice Nur talebesini, i\u015f aidiyet hissetti\u011fi gruba veya cemaate gelince, \u2018cemaat\u00ee enaniyet\u2019 ya da \u2018grup asabiyeti\u2019 dememizin hi\u00e7 de yanl\u0131\u015f olmayaca\u011f\u0131 kat\u0131 bir tutum i\u00e7inde g\u00f6rebiliyoruz. \u00d6yle ki, kendi mesle\u011finin veya me\u015frebinin muhabbetinden \u00f6te, \u2018tadlil-i gayr\u2019a yeltenen, kendi grubu d\u0131\u015f\u0131nda kalanlar\u0131 Ris\u00e2le-i Nur dairesi d\u0131\u015f\u0131nda g\u00f6ren yahut kendini \u2018as\u0131l,\u2019 onlar\u0131 ise \u2018teb\u2019a\u2019 s\u00fbretinde g\u00f6ren yakla\u015f\u0131mlar, bana bu keyfiyeti hat\u0131rlat\u0131yor. <\/p>\n
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Ki, Ris\u00e2le-i Nur dairesi i\u00e7indeki, her biri bir hikmete istinad eden ve bir rahmet boyutu ta\u015f\u0131yan ayr\u0131l\u0131k ve ihtilaflar\u0131n, zaman zaman, hikmetsiz ve de rahmetten uzak bir iklime do\u011fru s\u00fcr\u00fckleni\u015finde, ihtilaf\u0131n de\u011fi\u015fik taraflar\u0131nda \u015fu veya bu seviyede tezah\u00fcr eden \u2018cemaat\u00ee enaniyet\u2019lerin ciddi bir hissesi g\u00f6r\u00fcl\u00fcyor. <\/p>\n
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Rahmet-i Rahm\u00e2n\u2019dan umulur ki, \u2018ene\u2019lerimiz delinip \u2018H\u00fcve\u2019yi g\u00f6sterir hale gelsin. Hem ferden ferd\u00e2, hem de bir beraberce O\u2019na i\u015faret etsin, O\u2019nu g\u00f6stersin, O\u2019nu bildirsin…<\/p>\n
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\u00a9\u00a02021 karakalem.net, Metin Karaba\u015fo\u011flu<\/p>\n
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30.03.2005 BED\u0130\u00dcZZAMAN SA\u0130D Nurs\u00ee\u2019nin Ris\u00e2le-i Nur\u2019la ortaya koydu\u011fu tefekk\u00fcr\u00fcn anahtar kavramlar\u0131ndan biridir \u2018ene.\u2019 Ne var ki, \u00e7oklukla, Sigmund Freud\u2019un \u2018ego\u2019 ve Carl \u2018Jung\u2019un \u2018ben\u2019 kavramla\u015ft\u0131rmas\u0131yla kar\u0131\u015ft\u0131r\u0131l\u0131r. Dahas\u0131, \u0130sl\u00e2m\u0131n evl\u00e2tlar\u0131n\u0131n \u2018Bat\u0131s\u0131z\u2019 bir\u015fey d\u00fc\u015f\u00fcnemeyece\u011fine \u015fartlanm\u0131\u015f s\u00f6m\u00fcrgele\u015fmi\u015f zihinler, onun \u2018ene\u2019 kavramla\u015ft\u0131rmas\u0131n\u0131 bir \u2018ithal \u00fcr\u00fcn\u2019 olarak alg\u0131lay\u0131p, \u00fcst\u00fcnde Freud veya Jung damgas\u0131 bulmaya \u00e7al\u0131\u015f\u0131rlar. Bilmezler ki, Bedi\u00fczzaman\u2019\u0131n bu kavramla\u015ft\u0131rmas\u0131n\u0131n […]<\/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-83547","post","type-post","status-publish","format-standard","hentry","category-yazarlar"],"yoast_head":"\n