{"id":83608,"date":"2025-02-24T16:05:02","date_gmt":"2025-02-24T16:05:02","guid":{"rendered":"https:\/\/www.karakalem.avrupabelge.com\/karakalem\/bir-tavzih-bir-tashih\/"},"modified":"2025-03-15T15:47:21","modified_gmt":"2025-03-15T15:47:21","slug":"bir-tavzih-bir-tashih","status":"publish","type":"post","link":"https:\/\/www.karakalem.avrupabelge.com\/karakalem\/bir-tavzih-bir-tashih\/","title":{"rendered":"Bir Tavzih, Bir Tashih"},"content":{"rendered":"

17.01.2004<\/p>\n

\u00dc\u00c7 YIL kadar \u00f6nce K\u00f6pr\u00fc dergisinde yay\u0131nlanan “Bilime Nas\u0131l Bakmal\u0131?” ba\u015fl\u0131kl\u0131 yaz\u0131m\u0131zda, Muh\u00e2kem\u00e2t\u2019ta yer alan “Feya li\u2019l-aceb!.. K\u00f6le efendisine.. ve hizmetk\u00e2r reisine ve veled pederine nas\u0131l d\u00fc\u015fman ve muar\u0131z olabilir? Halbuki \u0130sl\u00e2miyet f\u00fcnunun seyyidi ve m\u00fcr\u015fidi ve ul\u00fbm-u hakikiyyenin reis ve pederidir” s\u00f6z\u00fcn\u00fc izah b\u00e2b\u0131nda, \u015fu c\u00fcmleleri yazm\u0131\u015ft\u0131k:<\/p>\n

\n

“Bu ifade, onun [Said Nurs\u00ee\u2019nin] d\u00fcnyas\u0131nda bilim ve dinin yeri konusundaki netli\u011fin delilidir. Burada a\u00e7\u0131k\u00e7a, bilim\u00f3orijinal ifadeye sad\u0131k kal\u0131rsak \u2018fenler\u2019\u00f3ile \u0130sl\u00e2m aras\u0131nda bir e\u015fitler ili\u015fkisi de\u011fil; hiyerar\u015fik bir alt-\u00fcst ili\u015fkisi \u00f6ng\u00f6r\u00fcl\u00fcr. \u0130sl\u00e2miyet efendi, fenler onun k\u00f6lesidir. \u0130sl\u00e2miyet reis, fenler onun hizmetk\u00e2r\u0131d\u0131r. \u0130sl\u00e2miyet peder, fen onun veledidir. M\u00fcr\u015fid olan \u0130sl\u00e2miyettir, fenler ise bu m\u00fcr\u015fidin ir\u015fad\u0131yla do\u011fru \u00e7izgide kalabilir. Buna g\u00f6re, Kur\u2019\u00e2n\u2019dan ald\u0131\u011f\u0131 as\u0131llar\u0131n ve usullerin rehberli\u011finde k\u00e2inat\u0131 incelemeye giri\u015fen bir bilim \u00f6ng\u00f6r\u00fclmektedir. Vahyi rehber edinmeyen bir bilim ise, \u2018efendisinden ka\u00e7m\u0131\u015f bir k\u00f6le\u2019dir; baba terbiyesi g\u00f6rmemi\u015f serseri bir \u00e7ocuktur; m\u00fcr\u015fidsiz bir yolcudur.”<\/p>\n<\/blockquote>\n

Bizim, Muhakemat\u2019taki bu ifadelere dikkat \u00e7ekti\u011fimiz d\u00f6nemde, Risale-i Nur nam\u0131na dikkatlerin y\u00f6neldi\u011fi en birinci “bilim” bahsi ise, yirmi y\u0131ll\u0131k Risale hayat\u0131mda olageldi\u011fi \u00fczere, Muhakemat\u2019la ayn\u0131 tarihte yay\u0131nlanan M\u00fcnazarat\u2019ta yer alan me\u015fhur “Vicdan\u0131n ziyas\u0131, ul\u00fbm-u diniyedir. Akl\u0131n nuru, f\u00fcnun-u medeniyedir” ifadesiydi. Bu ifade, alelekser, “ilimle din kolkola” “ilimle din elele” gibi yorumlar\u0131n da \u00e7a\u011fr\u0131\u015ft\u0131rd\u0131\u011f\u0131 \u00fczere, bir e\u015fitli\u011fin ifadesi olarak anla\u015f\u0131lmaktayd\u0131. Bu bahsin b\u00f6yle bir yoruma a\u00e7\u0131k oldu\u011funu d\u00fc\u015f\u00fcnen, fakat b\u00f6yle bir “e\u015fitleme”nin yanl\u0131\u015fl\u0131\u011f\u0131na k\u00e2ni olan biri olarak, yine ayn\u0131 yaz\u0131da, “Muhakemat\u2019taki ifadede a\u00e7\u0131k\u00e7a g\u00f6r\u00fclen hiyerar\u015finin, en az\u0131ndan zahirde, g\u00f6r\u00fclmedi\u011fini” s\u00f6yleme cesaretinde bulunmu\u015f ve \u015funlar\u0131 yazm\u0131\u015ft\u0131m:<\/p>\n

“M\u00fcnazarat\u2019taki bu ifadenin ilk anda zihinlerde \u00e7a\u011fr\u0131\u015ft\u0131rd\u0131\u011f\u0131, iki e\u015fitin mukayesesidir. \u2018Ul\u00fbm-u diniye\u2019 ile \u2018f\u00fcn\u00fbn-u medeniye\u2019nin ayn\u0131 mertebeye konuldu\u011fu g\u00f6r\u00fclmekte; ve tek ba\u015f\u0131na \u2018f\u00fcn\u00fbn-u medeniye\u2019ye \u2018akl\u0131n nuru\u2019 olma fonksiyonu atfedilmektedir.”<\/p>\n

Maamafih, \u015fu kayd\u0131 d\u00fc\u015fmeyi ihmal etmi\u015f de de\u011fildik:<\/p>\n

\n

“Said Nurs\u00ee\u2019nin ifadedeki kasd\u0131n\u0131n bu olmad\u0131\u011f\u0131; bu ifade Muhakemat\u2019la birlikte okundu\u011funda as\u0131l kasd\u0131n\u0131n daha kolay anla\u015f\u0131laca\u011f\u0131 d\u00fc\u015f\u00fcn\u00fclebilir. Ama, s\u00f6zkonusu ifadenin hemen hemen istisnas\u0131z, az \u00f6nce zikretti\u011fimiz \u015fekilde anla\u015f\u0131ld\u0131\u011f\u0131 da bir v\u00e2k\u0131ad\u0131r. Bu s\u00f6z, s\u00fcrekli, \u2018din\u00ee ilimler\u2019 ile \u2018modern bilimler\u2019in yan yana okutuldu\u011fu; s\u00f6zgelimi bir tarafta usuli\u2019d-din, kelam ve f\u0131k\u0131h, \u00f6te yanda fizik, biyoloji, sosyoloji okutulan bir e\u011fitim projesinin \u00f6zeti olarak anla\u015f\u0131lm\u0131\u015ft\u0131r. \u0130ki grup aras\u0131nda bir e\u015fitlik farzedilmi\u015ftir. Sonu\u00e7ta bir \u2018i\u00e7 i\u00e7elik\u2019ten ziyade, bir paralellik; bir alt-\u00fcst ili\u015fkisinden ziyade, bir e\u015fitlik \u00f6ng\u00f6r\u00fclm\u00fc\u015ft\u00fcr.”<\/p>\n<\/blockquote>\n

Pe\u015fis\u0131ra, Muhakemat\u2019taki ifadeyi bir kez daha hat\u0131rlatarak, \u015funlar\u0131 da s\u00f6ylemi\u015ftik:<\/p>\n

\n

“Said Nurs\u00ee\u2019nin M\u00fcnazarat\u2019taki s\u00f6zkonusu ifadeleri, bu bahisten \u00e7o\u011fu kez anla\u015f\u0131lan m\u00e2n\u00e2y\u0131 kasdetmiyor olsa gerektir. Bu ihtimali dikkate almak i\u00e7in yeterli gerek\u00e7eler de mevcuttur…”<\/p>\n<\/blockquote>\n

\u0130mdi, on g\u00fcn kadar \u00f6nce d\u00fcnyama a\u00e7\u0131lan ziya-nur n\u00fcans\u0131 ile, Muhakemat ve M\u00fcnazarat\u2019taki s\u00f6zkonusu ifadeler aras\u0131nda zahirde g\u00f6r\u00fclen \u00e7eli\u015fkinin hakikatte olmad\u0131\u011f\u0131n\u0131 kesinkes kavram\u0131\u015f; bu arada, M\u00fcnazarat\u2019taki me\u015fhur “Vicdan\u0131n ziyas\u0131 ul\u00fbm-u diniyedir. Akl\u0131n n\u00fbru f\u00fcn\u00fbn-u medeniyedir” s\u00f6z\u00fc i\u00e7in yap\u0131lagelen “modern bilimler”i “ul\u00fbm-u diniye”ye e\u015f g\u00f6rme, hatta daha \u00f6ne \u00e7\u0131karma tavr\u0131n\u0131n kesinlikle Bedi\u00fczzaman\u2019\u0131n mizan\u0131na uymad\u0131\u011f\u0131n\u0131 anlam\u0131\u015f bulunuyorum.<\/p>\n

Zira, G\u00fcne\u015f “ziya,” Ay ise “nur” verdi\u011fine g\u00f6re; yani, “ziya” Hakikat G\u00fcne\u015finden do\u011frudan al\u0131nan \u0131\u015f\u0131\u011f\u0131, “nur” ise Hakikat G\u00fcne\u015finden \u00e2yinelere [bu ba\u011flamda k\u00e2inata] yans\u0131yan \u0131\u015f\u0131\u011f\u0131 ifade etti\u011fine g\u00f6re, “Vicdan\u0131n ziyas\u0131 ul\u00fbm-u diniyedir, akl\u0131n n\u00fbru f\u00fcn\u00fbn-u medeniyedir” s\u00f6z\u00fc Bedi\u00fczzaman\u2019\u0131n bu b\u00e2bdaki sair s\u00f6zleriyle tutarl\u0131l\u0131k arzeden, mizanl\u0131 ve m\u00fcstakim bir s\u00f6z olarak kar\u015f\u0131m\u0131zda duruyor. Demek ki, “ziya” “nur”dan ne kadar \u00fcst\u00fcn ve \u00f6ncelikli ise, “vicdan” “ak\u0131l”dan, “ul\u00fbm-u diniye” de “f\u00fcn\u00fbn-u medeniye”den o kadar \u00fcst\u00fcn bulunuyor. Vicdan do\u011frudan Hakikat G\u00fcne\u015finin ziyas\u0131na muhatap olurken, ak\u0131l Hakikat G\u00fcne\u015finin nuruna muhatap oluyor. Di\u011fer bir nazarla, “ul\u00fbm-u diniye” ziya sa\u00e7arken, “f\u00fcn\u00fbn-u medeniye” o ziyan\u0131n yans\u0131mas\u0131 olan n\u00fbru yayma potansiyeline sahip bulunuyor.<\/p>\n

Velhas\u0131l, bu bir c\u00fcmlelik veciz ifadede, Bedi\u00fczzaman Rabb\u00fc\u2019l-\u00e2lem\u00eeni tan\u0131ma noktas\u0131nda vahyin k\u00e2inata, vicdan\u0131n akla, “ul\u00fbm-u diniye”nin “modern bilimler”e \u00f6nceli\u011fini ve onlardan \u00fcst\u00fcnl\u00fc\u011f\u00fcn\u00fc ifade ediyor. Bunu da “ziya”y\u0131 ilk gruba, “nur”u ikinci gruba izafe ederek yap\u0131yor.<\/p>\n

Dolay\u0131s\u0131yla, \u015fahsen bu ifadede zahiren \u2018ul\u00fbm-u diniye\u2019 ile \u2018f\u00fcn\u00fbn-u medeniye\u2019nin ayn\u0131 mertebeye konuldu\u011funun g\u00f6r\u00fcld\u00fc\u011f\u00fc \u015feklindeki kanaatimi tashih ediyor; mesele bu \u015fekilde vuzuha kavu\u015ftu\u011funda,\u00f3ziya nurdan, G\u00fcne\u015f Aydan \u00fcst\u00fcn oldu\u011funa g\u00f6re\u00f3hi\u00e7 kimsenin bu bahsi “ul\u00fbm-u diniye” ile “f\u00fcn\u00fbn-u medeniye”yi e\u015fit g\u00f6rme gibi bir \u015fahs\u00ee anlay\u0131\u015f zaaf\u0131na mazeret k\u0131lamayaca\u011f\u0131n\u0131 bilhassa belirtmek istiyorum.<\/p>\n","protected":false},"excerpt":{"rendered":"

17.01.2004 \u00dc\u00c7 YIL kadar \u00f6nce K\u00f6pr\u00fc dergisinde yay\u0131nlanan “Bilime Nas\u0131l Bakmal\u0131?” ba\u015fl\u0131kl\u0131 yaz\u0131m\u0131zda, Muh\u00e2kem\u00e2t\u2019ta yer alan “Feya li\u2019l-aceb!.. K\u00f6le efendisine.. ve hizmetk\u00e2r reisine ve veled pederine nas\u0131l d\u00fc\u015fman ve muar\u0131z olabilir? Halbuki \u0130sl\u00e2miyet f\u00fcnunun seyyidi ve m\u00fcr\u015fidi ve ul\u00fbm-u hakikiyyenin reis ve pederidir” s\u00f6z\u00fcn\u00fc izah b\u00e2b\u0131nda, \u015fu c\u00fcmleleri yazm\u0131\u015ft\u0131k: “Bu ifade, onun [Said Nurs\u00ee\u2019nin] d\u00fcnyas\u0131nda […]<\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[121],"tags":[],"ppma_author":[132],"class_list":["post-83608","post","type-post","status-publish","format-standard","hentry","category-okumalar"],"yoast_head":"\nBir Tavzih, Bir Tashih - Karakalem<\/title>\n<meta name=\"robots\" content=\"noindex, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Bir Tavzih, Bir Tashih - Karakalem\" \/>\n<meta property=\"og:description\" content=\"17.01.2004 \u00dc\u00c7 YIL kadar \u00f6nce K\u00f6pr\u00fc dergisinde yay\u0131nlanan “Bilime Nas\u0131l Bakmal\u0131?” ba\u015fl\u0131kl\u0131 yaz\u0131m\u0131zda, Muh\u00e2kem\u00e2t\u2019ta yer alan “Feya li\u2019l-aceb!.. K\u00f6le efendisine.. ve hizmetk\u00e2r reisine ve veled pederine nas\u0131l d\u00fc\u015fman ve muar\u0131z olabilir? 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K\u00f6le efendisine.. ve hizmetk\u00e2r reisine ve veled pederine nas\u0131l d\u00fc\u015fman ve muar\u0131z olabilir? 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