30.04.2019<\/p>\n
HAYAT B\u0130R aray\u0131\u015ft\u0131r. S\u00fcrekli pedal \u00e7evirmektir. Olgun insanlar, zaman d\u00f6ng\u00fclerinde bo\u015fluk ya da dinlenmeye sal\u0131k verecek zorlama u\u011fra\u015flar yerine kabiliyetlerini ke\u015ffetme, ke\u015ffettik\u00e7e marifet yolunda mesafe kat etme u\u011frunda \u015fevkle aral\u0131ks\u0131z pedal \u00e7evirirler. Sonunda anlarlar ki Abraham Lincoln ifadesiyle hesaplanmas\u0131 gereken hayat\u0131n i\u00e7indeki y\u0131llar de\u011fil, y\u0131llar\u0131n i\u00e7indeki hayatt\u0131r. Cahit S\u0131tk\u0131\u2019n\u0131n ta\u015f\u0131n sert oldu\u011funu ge\u00e7 fark etmesi itiraf\u0131, Tolstoy\u2019un bir \u015fey kendisini yok etmek i\u00e7in var olamaz deyip hayat\u0131n bir anlam\u0131 olmas\u0131 gerekti\u011fini itiraf edi\u015fi gibi hayat\u0131n s\u00fcreklili\u011fi an\u0131n k\u0131ymetini, ola\u011fanlar\u0131n biricikli\u011fini fark etmeyi gerektirir. <\/p>\n
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Hayat k\u0131ymetlidir; k\u0131ymeti i\u00e7indeki tecr\u00fcbelerle daha da artar. \u0130nsan da hayat\u0131n tam merkezinde olaylar\u0131n perdesinde yans\u0131yan esma tecellilerine ayna olabildi\u011fi nispette kemalinde yol al\u0131r. Bu y\u00fczden hayat tecr\u00fcbeleri bizim i\u00e7in adeta m\u00fcr\u015fid-i kamildir. Tecr\u00fcbe edilmemi\u015f teorik bilgiler, yanl\u0131\u015f idraklere ve hatal\u0131 pratiklere g\u00f6t\u00fcrebilirken, m\u00fccerreb bilgiler bireyin i\u00e7selle\u015ftirebilece\u011fi, hayat\u0131na yans\u0131tabilece\u011fi, hayat\u0131n\u0131 olumlu anlamda d\u00f6n\u00fc\u015ft\u00fcrebilecek k\u0131vamdad\u0131r. Peygamberin(asm) sohbetindeki iksiri y\u00fcr\u00fcyen Kur\u2019an olu\u015fuyla <\/p>\n
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ili\u015fkilendirebiliriz. Risale-i Nur m\u00fcellifinin san\u0131yorum beni en \u00e7ok etkileyen y\u00f6nlerinden birisi budur. Hayat\u0131 ya\u015fam\u0131\u015ft\u0131r, aray\u0131\u015f insan\u0131d\u0131r[1], hayat\u0131n d\u0131\u015f\u0131nda kalan bir tefsir yazmak yerine hayati bir tefsir telif etmi\u015ftir ki arayan her insan i\u00e7in hayat\u0131n i\u00e7inde ya\u015farken kendi Kur\u2019an\u2019\u0131n\u0131 tefsir edebilme yolunu g\u00f6sterebilmi\u015ftir. Birinci D\u00fcnya Sava\u015f\u0131 s\u0131ras\u0131ndaki Rus esareti sonras\u0131nda \u0130stanbul\u2019a d\u00f6n\u00fcp Dar\u2019ul Hikmet\u2019de vazifeli iken telif etti\u011fi Lemeat risalesinin giri\u015findeki k\u0131sa ifade benim i\u00e7in uzun s\u00fcredir d\u00fc\u015f\u00fcnd\u00fcr\u00fcc\u00fc:<\/p>\n
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\u2018\u015eu eserimde \u00fcstad\u0131m Kur’\u00e2n’d\u0131r, kitab\u0131m hayatt\u0131r, muhatab\u0131m yine benim.\u2019<\/p>\n
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Bu c\u00fcmle benim i\u00e7in ba\u015fl\u0131 ba\u015f\u0131na bir risale. Hayat\u0131 kendine Kur\u2019an e\u015fli\u011finde okuyabilmeyi ifade ediyor ilkin. Yayg\u0131n olan, Kur\u2019an\u2019\u0131 kendi d\u0131\u015f\u0131na hayat\u0131n\u0131n eklektik yorumlar\u0131yla okumaktan \u00e7ok farkl\u0131 olarak. Lemeat sat\u0131rlar\u0131 hayat kitab\u0131n\u0131n kainat okumalar\u0131 fasl\u0131yla ba\u015flar; Bedi\u00fczzaman\u2019\u0131n \u00fcstad\u0131 Kur\u2019an, kainat okumalar\u0131n\u0131 muazzam bir tevhid tersine d\u00f6n\u00fc\u015ft\u00fcrm\u00fc\u015ft\u00fcr. Kainat, par\u00e7ac\u0131\u011f\u0131ndan b\u00fct\u00fcn\u00fcne \u2018la ilahe illallah\u2019\u0131 zikreder lisan-\u0131 haliyle. \u0130hlas suresi \u00fcstad\u0131, anlam katmanlar\u0131yla kainatta \u015firke yer olmad\u0131\u011f\u0131n\u0131 f\u0131s\u0131ldayarak g\u00fcne\u015fin kendisini de g\u00f6stermesi gibi tevhide delil olur. <\/p>\n
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Lemeat\u2019in devam\u0131ndaki ba\u015fl\u0131klar bize Bedi\u00fczzaman\u2019\u0131n Kur\u2019an \u00fcstadl\u0131\u011f\u0131nda hayat okumalar\u0131na dair ipu\u00e7lar\u0131 verir. Felsefi i\u00e7eriklerde bulunan sebeplere tesir verme, tabiat\u00e7\u0131l\u0131k, kendi kendine olma gibi d\u00fc\u015f\u00fcnceleri okur. \u00dcstad\u0131 Kur\u2019an sebeplerin zahiri olu\u015fu, yarat\u0131l\u0131\u015ftaki birlik, par\u00e7a b\u00fct\u00fcn m\u00fclkiyetindeki teklik, k\u00fc\u00e7\u00fck b\u00fcy\u00fck irtibat\u0131, her \u015feyi yapamayan\u0131n bir \u015feyi de yapamayaca\u011f\u0131 hakikatlerini bildirir. Postmodern epistomolojilerle gelen g\u00f6receliliklere ve bulan\u0131kl\u0131klara kar\u015f\u0131l\u0131k, peygamberli\u011fin olmas\u0131 gereklili\u011finden, hristyanl\u0131\u011f\u0131n de\u011fi\u015fiminden, bak\u0131\u015f a\u00e7\u0131s\u0131 problemlerinden, Kur\u2019an\u2019n\u0131n vekil gerektirmeksizin berrakl\u0131\u011f\u0131ndan bahseder. \u0130lim, din, hayat birlikteli\u011fini ak\u0131l-kalp b\u00fct\u00fcnl\u00fc\u011f\u00fc, dima\u011fdaki mertebeler ontolojileriyle irdeler. Sosyal karma\u015falar\u0131n kayna\u011f\u0131 olarak faiz ekonomisini ve zekat\u0131n yayg\u0131nla\u015fmamas\u0131n\u0131 g\u00f6sterir. Medeniyet ele\u015ftirisinde g\u00fcc\u00fcn hakka hizmetkar olmas\u0131 gerekti\u011fini s\u00f6yler. \u0130nsanl\u0131\u011f\u0131n sosyal s\u0131n\u0131fland\u0131r\u0131lmalar\u0131nda, insan\u0131n k\u00f6le olamayaca\u011f\u0131 gibi modern paral\u0131 k\u00f6le olmay\u0131 da istemeyece\u011fini belirtir. \u0130slam tarihi okumalar\u0131nda mutezile ve cebriye diyalekti\u011findeki hakikat paylar\u0131n\u0131 analiz eder, bulu\u015fturur. Bireysel gayreti \u00f6n plana \u00e7\u0131kar\u0131r, \u00e7\u00f6z\u00fcm aray\u0131\u015f\u0131na kam\u00e7\u0131lar, \u00e7\u00f6z\u00fcms\u00fczl\u00fc\u011fe ceza kestirmeyerek \u00fcmidi canl\u0131 tutar. Hayat\u0131n i\u00e7inde hayat i\u00e7in d\u00fcr\u00fcstl\u00fc\u011f\u00fc, g\u00fczel d\u00fc\u015f\u00fcnmeyi, h\u00fcsn-\u00fc zann\u0131 yalan\u0131n, \u00fcmitsizli\u011fin, su-i zann\u0131n kar\u015f\u0131s\u0131na \u00e7\u0131kar\u0131r. Kur\u2019an medeniyeti ile ruhu Roma ve Yunan dehas\u0131 olan g\u00fcncel medeniyeti tutunduklar\u0131 k\u00f6kleri ve ortaya \u00e7\u0131kard\u0131klar\u0131 neticeleri ile k\u0131yaslar. Bireyin hakk\u0131n\u0131 g\u00f6zetemeyen siyaseti Allah\u2019a s\u0131\u011f\u0131n\u0131lmas\u0131 gereken bir konuma koyar. \u00c7e\u015fitlilikteki rahmeti, g\u00fczellikleri, z\u0131tlar\u0131n birlikteli\u011findeki hikmeti okur. \u0130sraf ve hazc\u0131l\u0131\u011f\u0131n y\u0131prat\u0131c\u0131l\u0131\u011f\u0131n\u0131 g\u00f6sterir. Niyet ve nazar\u0131n d\u00f6n\u00fc\u015ft\u00fcr\u00fcc\u00fcl\u00fc\u011f\u00fcn\u00fc anlat\u0131r. Ve dahas\u0131n\u0131\u2026Hayat\u0131 okuyabilmek, hayat\u0131 Kur\u2019an \u00fcstadl\u0131\u011f\u0131nda kendine okuyabilmek! Lemeat yazabilmek!<\/p>\n
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\u00a9\u00a02021 karakalem.net, Harun Pirim<\/p>\n
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30.04.2019 HAYAT B\u0130R aray\u0131\u015ft\u0131r. S\u00fcrekli pedal \u00e7evirmektir. Olgun insanlar, zaman d\u00f6ng\u00fclerinde bo\u015fluk ya da dinlenmeye sal\u0131k verecek zorlama u\u011fra\u015flar yerine kabiliyetlerini ke\u015ffetme, ke\u015ffettik\u00e7e marifet yolunda mesafe kat etme u\u011frunda \u015fevkle aral\u0131ks\u0131z pedal \u00e7evirirler. Sonunda anlarlar ki Abraham Lincoln ifadesiyle hesaplanmas\u0131 gereken hayat\u0131n i\u00e7indeki y\u0131llar de\u011fil, y\u0131llar\u0131n i\u00e7indeki hayatt\u0131r. Cahit S\u0131tk\u0131\u2019n\u0131n ta\u015f\u0131n sert oldu\u011funu ge\u00e7 fark […]<\/p>\n","protected":false},"author":11,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[9],"tags":[],"ppma_author":[152],"class_list":["post-88290","post","type-post","status-publish","format-standard","hentry","category-yazarlar"],"yoast_head":"\n