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ALLAH \u00d6M\u00dcR ve imk\u00e2n verirse, ileride yapmay\u0131 d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fcm \u00e7al\u0131\u015fmalardan birini, bildi\u011fimiz f\u0131kh\u0131n \u2018f\u0131kh-\u0131 ekber\u2019 temellerinin, yani iman\u00ee as\u0131llar\u0131n\u0131n ortaya konulmas\u0131 olu\u015fturuyor. F\u0131kh\u0131n gerek t\u00e2bi\u00een d\u00f6neminde, gerek sonras\u0131nda alg\u0131lan\u0131\u015f bi\u00e7imine bakt\u0131\u011f\u0131m\u0131zda, f\u0131kh\u00ee \u00f6l\u00e7\u00fclerin iman\u00ee esaslar \u00fczerine temellendi\u011fi a\u015fik\u00e2r bi\u00e7imde g\u00f6r\u00fclebildi\u011fi halde, maalesef, sonraki as\u0131rlarda bu temellerin \u00fcst\u00fcn\u00fcn dar ak\u0131llarca \u00f6rt\u00fcld\u00fc\u011f\u00fc; sonu\u00e7ta, “Rabbimizin r\u0131zas\u0131na uygun olan budur”dan “Filan alim b\u00f6yle h\u00fckmetmi\u015f”e do\u011fru feci bir kayma ya\u015fand\u0131\u011f\u0131 g\u00f6r\u00fcl\u00fcyor. Nitekim, bug\u00fcn bir\u00e7ok f\u0131kh\u00ee \u00f6l\u00e7\u00fcn\u00fcn, bilindi\u011fi halde yap\u0131lm\u0131yor olmas\u0131, i\u015fte bu \u00f6l\u00e7\u00fclerin \u2018Rabbimizin r\u0131zas\u0131\u2019 ile ba\u011f\u0131n\u0131n bir \u015fekilde g\u00f6zlerden \u0131rak kalmas\u0131ndan kaynaklan\u0131yor. Nefis, Ezel ve Ebed Sultan\u0131na kafa tutmaktan herhalde \u00e7ekinebilir; ama “O filan alimin h\u00fckm\u00fc. Ben \u00f6yle d\u00fc\u015f\u00fcnm\u00fcyorum” demek, ona hi\u00e7 de zor gelmiyor!<\/p>\n
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Fakihlerin \u00f6nlerine gelen meseleleri muazzam bir iman\u00ee tefekk\u00fcr ve terbiye ile ne kadar hassas bir iman\u00ee terazide tartt\u0131klar\u0131n\u0131n manidar bir \u00f6rne\u011finin, \u2018satran\u00e7\u2019la ilgili h\u00fck\u00fcmlerinde gizli oldu\u011funu san\u0131yorum. Ehl-i \u0130sl\u00e2m\u2019\u0131n g\u00fcndemine bildi\u011fim kadar\u0131yla \u0130ran\u2019\u0131n fethinden sonra gelen satran\u00e7 oyunu hakk\u0131nda, fakihlerin \u00e7o\u011funlu\u011fu caiz olmad\u0131\u011f\u0131 h\u00fckm\u00fcn\u00fc veriyorlar. Bug\u00fcn birilerinin anlams\u0131z buldu\u011fu; birilerinin ise “vakit israf\u0131” gerek\u00e7esiyle izaha \u00e7al\u0131\u015ft\u0131\u011f\u0131 bu h\u00fckm\u00fcn zemininde ise, \u015fahsen, m\u00fcthi\u015f bir iman\u00ee duyarl\u0131l\u0131\u011f\u0131n yatt\u0131\u011f\u0131n\u0131 hissediyorum. Satran\u00e7, “\u015fah”\u0131n zafer kazanmas\u0131 veya en az\u0131ndan muhafazas\u0131 u\u011fruna “piyon”lar\u0131n d\u00fc\u015fman\u0131n \u00f6n\u00fcne yem olarak at\u0131ld\u0131\u011f\u0131; hatta at\u0131n, filin ve vezirin de g\u00f6zden \u00e7\u0131kar\u0131ld\u0131\u011f\u0131 bir oyun. Yani, insana, birini koruma ad\u0131na ba\u015fkalar\u0131n\u0131 feda etme zihn\u00ee talimi yapt\u0131ran \u015fefkatsiz ve adaletsiz bir oyun. Ne en k\u00fc\u00e7\u00fck bir mahlukun dahi hakk\u0131n\u0131 ketmetmeyen dil-i Mutlak\u2019\u0131n Adl, dil, Hakem, Rah\u00eem, Ra\u00fbf gibi isimlerine ayna olma s\u0131rr\u0131na m\u00fcnasip d\u00fc\u015f\u00fcyor; ne de, \u0130sl\u00e2m\u2019\u0131n, “Devletin selameti i\u00e7in \u015fah\u0131slar feda edilmez” h\u00fckm\u00fcn\u00fc de i\u00e7eren adalet-i mahza esas\u0131na. “\u00dcst\u00fcn” g\u00f6r\u00fclen birileri ad\u0131na “a\u015fa\u011f\u0131” g\u00f6r\u00fcnen birilerini feda etmek, bile bile \u00f6l\u00fcme atmak iman\u00ee \u00f6l\u00e7\u00fclere ve ism-i Adl\u2019in cilvesine s\u0131\u011fmad\u0131\u011f\u0131 i\u00e7indir ki, alimler, zihnen bu zulm\u00fcn talimi demek olan satranc\u0131 caiz g\u00f6rm\u00fcyorlar.<\/p>\n
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Risale-i Nur\u2019da “siyaset”e bak\u0131\u015f\u0131n da, satran\u00e7 temsili ile \u00f6zetlenmesi bu bak\u0131mdan hayli anlaml\u0131 g\u00f6z\u00fck\u00fcyor. Siyasete temas etmemesini izah b\u00e2b\u0131nda, tekrar tekrar, “zalimlerin satran\u00e7 oyunlar\u0131”ndan s\u00f6z ediyor Said Nurs\u00ee. Ve, siyaset \u00e2lemine bak\u0131ld\u0131\u011f\u0131nda, ger\u00e7ekten yap\u0131lan\u0131n bir “satran\u00e7” oyununun ger\u00e7ek halini yans\u0131tt\u0131\u011f\u0131 g\u00f6r\u00fcl\u00fcyor. Uluslararas\u0131 siyasette de bu g\u00f6r\u00fcl\u00fcyor; dahil\u00ee siyasette de. G\u00fc\u00e7l\u00fcler zay\u0131f\u0131 eziyor; herkes kendi “\u015fah” \u00e7\u0131karlar\u0131 u\u011fruna, ba\u015fkas\u0131n\u0131n zaaf veya ihtiya\u00e7lar\u0131n\u0131 “piyon” olarak kullan\u0131yor. Mesel\u00e2, G-7 denilen “B\u00fcy\u00fckler”in silah sanayiinin diri ve ceplerin dolu tutulmas\u0131 i\u00e7in, belli kriz noktalar\u0131 canl\u0131 tutuluyor, hatta s\u0131cak sava\u015flara seyirci kal\u0131n\u0131yor. Yahut, dahil\u00ee siyasete bakarsak, “devlet” ad\u0131na d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fcn\u00fc ileri s\u00fcren “\u015fah” fikirliler, g\u00f6zlerini k\u0131rpmaks\u0131z\u0131n, “ulusal \u00e7\u0131karlar” yahut “devletin \u00fclkesi ve milleti ile b\u00f6l\u00fcnmez b\u00fct\u00fcnl\u00fc\u011f\u00fc” gibi “y\u00fcce de\u011ferler” ad\u0131na ka\u00e7 gen\u00e7 filizin k\u0131r\u0131lmas\u0131na, ka\u00e7 k\u00f6rpe dima\u011f\u0131n ald\u0131\u011f\u0131 e\u011fitimle k\u00fcfran\u00ee bir d\u00fc\u015f\u00fcnceye maruz b\u0131rak\u0131lmas\u0131na, ka\u00e7 insan\u0131n i\u015fkenceye maruz kalmas\u0131na; dahas\u0131 Susurluk olay\u0131n\u0131n belgeledi\u011fi gibi, el alt\u0131ndan ka\u00e7 ki\u015finin \u00f6ld\u00fcr\u00fclmesine davetiye \u00e7\u0131kar\u0131yor. Keza, yapt\u0131klar\u0131 israf\u0131n haddi hesab\u0131 olmayan devletl\u00fblar, \u00f6te yandan, “\u00fclke ekonomisinin istikrar\u0131” ad\u0131na ka\u00e7 yetimin lokmas\u0131na vergi ve ekme\u011fine zam koyuyor, ka\u00e7 esnaf\u0131n ve ka\u00e7 i\u015f\u00e7inin i\u015fine kar\u0131\u015f\u0131yor. Ko\u00e7 postuna b\u00fcr\u00fcnm\u00fc\u015f g\u00f6z\u00fc doymaz kurtlar\u0131n daha da zengin olmas\u0131 i\u00e7in, ka\u00e7 masumdan al\u0131nan vergiler \u00fc\u00e7e-be\u015fe katlan\u0131yor.<\/p>\n
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Velhas\u0131l, siyaset dairesine bak\u0131ld\u0131\u011f\u0131nda, “zalimlerin satran\u00e7 oyunlar\u0131”na dair madd\u00ee-manev\u00ee bir dizi \u00f6rnek \u00e7\u0131k\u0131yor kar\u015f\u0131m\u0131za.<\/p>\n
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Ve ehl-i dinin, at g\u00f6zl\u00fc\u011f\u00fc ile dald\u0131\u011f\u0131 bu zuluml\u00fc alanda yeni yollar \u00e7izmeden \u00f6nce, zalimlerin eliyle gelen musibette kader-i ilah\u00eenin ve de rahmet ve hikmet-i rabbaniyenin hissesini okumas\u0131 kesinlikle elzem g\u00f6z\u00fck\u00fcyor.<\/p>\n
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\/kitap.asp?book=120<\/p>\n","protected":false},"excerpt":{"rendered":"
17.01.2004 ALLAH \u00d6M\u00dcR ve imk\u00e2n verirse, ileride yapmay\u0131 d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fcm \u00e7al\u0131\u015fmalardan birini, bildi\u011fimiz f\u0131kh\u0131n \u2018f\u0131kh-\u0131 ekber\u2019 temellerinin, yani iman\u00ee as\u0131llar\u0131n\u0131n ortaya konulmas\u0131 olu\u015fturuyor. F\u0131kh\u0131n gerek t\u00e2bi\u00een d\u00f6neminde, gerek sonras\u0131nda alg\u0131lan\u0131\u015f bi\u00e7imine bakt\u0131\u011f\u0131m\u0131zda, f\u0131kh\u00ee \u00f6l\u00e7\u00fclerin iman\u00ee esaslar \u00fczerine temellendi\u011fi a\u015fik\u00e2r bi\u00e7imde g\u00f6r\u00fclebildi\u011fi halde, maalesef, sonraki as\u0131rlarda bu temellerin \u00fcst\u00fcn\u00fcn dar ak\u0131llarca \u00f6rt\u00fcld\u00fc\u011f\u00fc; sonu\u00e7ta, “Rabbimizin r\u0131zas\u0131na uygun olan […]<\/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-83634","post","type-post","status-publish","format-standard","hentry","category-yazarlar"],"yoast_head":"\n