12.04.2022<\/p>\n
\n– Her \u015feyden evvel bize l\u00e2z\u0131m olan nedir? – Do\u011fruluk.
\n– Daha? – Yalan s\u00f6ylememek.
\n– Sonra? – S\u0131dk, ihl\u00e2s, sad\u00e2kat, sebat, tesan\u00fcd.
\n– Yaln\u0131z? – Evet. – Neden?
\n– K\u00fcfr\u00fcn mahiyeti yaland\u0131r. \u0130man\u0131n mahiyeti s\u0131dkt\u0131r.
\n\u015eu burhan k\u00e2fi de\u011fil midir ki, hayat\u0131m\u0131z\u0131n bekas\u0131, iman\u0131n ve s\u0131dk\u0131n ve tesan\u00fcd\u00fcn devam\u0131ylad\u0131r.<\/p>\n– Said Nursi, M\u00fcn\u00e2zar\u00e2t (1911).<\/p><\/div>\n<\/blockquote>\n
SIDK; SIDDIK, SADIK VE SADAKAT gibi t\u00fcrevleriyle T\u00fcrk\u00e7ede a\u015fina oldu\u011fumuz ve dolay\u0131s\u0131yla anlam\u0131n\u0131 bildi\u011fimizi kabul etti\u011fimiz kelimelerden. Eb\u00fb Bekir es-S\u0131dd\u00eek radiyallahuanh diyoruz mesela. Ya da filanca ki\u015fi i\u015fine \u00e7ok sad\u0131k\u2026 S\u0131dk\u0131 ise daha \u00e7ok T\u00fcrk\u00e7e kar\u015f\u0131l\u0131\u011f\u0131yla d\u00fcr\u00fcstl\u00fck ve do\u011fruluk \u015feklinde kullan\u0131yoruz. Daha \u00e7ok da \u201cdo\u011fru s\u00f6zl\u00fc\u201d olmak anlam\u0131nda.<\/p>\n
\n
T\u00fcm bunlar do\u011fru olmakla beraber halen s\u0131dkta tam anlamad\u0131\u011f\u0131m\u0131z noktalar oldu\u011funu d\u00fc\u015f\u00fcn\u00fcyorum. Bedi\u00fczzaman\u2019\u0131n, m\u00fcsl\u00fcmanlar\u0131n en \u00e7ok ve hatta tek ihtiya\u00e7lar\u0131n\u0131n s\u0131dk oldu\u011funu s\u00f6ylemesini nas\u0131l anlamal\u0131y\u0131z \u00f6rne\u011fin? Sadece do\u011fru s\u00f6ylemek, yalan s\u00f6ylememek midir s\u0131dk? Ba\u015fta al\u0131nt\u0131lanan ilgili M\u00fcn\u00e2zar\u00e2t pasaj\u0131nda Bedi\u00fczzaman\u2019\u0131n ilk soruya \u201cdo\u011fruluk\u201d \u015feklinde cevap vermesinin ard\u0131ndan ikinci soruya \u201cyalan s\u00f6ylememek\u201d diye cevap vermesi asl\u0131nda bize bir ipucu veriyor gibi. Ve ard\u0131ndan \u00fc\u00e7\u00fcnc\u00fc defa soruldu\u011funda daha net bir bi\u00e7imde s\u0131dk\u0131 ihlas, sadakat, sebat ve tesan\u00fcd ile irtibatland\u0131rmas\u0131 da. D\u00f6rd\u00fcnc\u00fc sorunun ard\u0131ndansa s\u0131dk\u0131 do\u011frudan do\u011fruya imanla e\u015fle\u015ftirmesi bu kavram\u0131 ku\u015fat\u0131c\u0131 bir anlam alan\u0131na sahip olarak kulland\u0131\u011f\u0131n\u0131 a\u00e7\u0131k bir \u015fekilde g\u00f6steriyor.<\/p>\n
\u015e\u00f6yle \u00f6zetleyelim.<\/p>\n
Bedi\u00fczzaman\u2019a g\u00f6re s\u0131dk t\u00fcm g\u00fczel ahl\u00e2klar\u0131 i\u00e7inde bar\u0131nd\u0131ran -\u201ciman yetmi\u015f \u015fu kadar c\u00fczd\u00fcr\u201d (M\u00fcslim, \u00cem\u00e2n, 58) me\u00e2lindeki hadis-i \u015ferifi hat\u0131rlayal\u0131m- iman gibi, onunla e\u015fanlaml\u0131 kullan\u0131labilecek bir \u00e7at\u0131 kavramd\u0131r. Anlam alan\u0131nda evvelemirde do\u011fruluk, yalan s\u00f6ylememek, ihl\u00e2s, sab\u0131r\/sebat, tes\u00e2n\u00fcd gibi g\u00fczel ahl\u00e2klar da yer al\u0131r.<\/p>\n
Harr\u00e2z\u2019\u0131n perspektifi: Do\u011fruluk Kitab\u0131<\/b><\/p>\n
\u015eimdi kavrama bir de s\u0131dka \u00f6zel bir kitap kaleme alan dokuzuncu as\u0131r s\u00fbf\u00eelerinden Eb\u00fb Sa\u00eed el-Harr\u00e2z\u2019\u0131n (\u00f6. 277\/890) perspektifiyle bakal\u0131m.<\/p>\n
Tasavvuf ilminin kurucu d\u00f6nemi ve halkas\u0131ndan, yani hicri \u00fc\u00e7\u00fcnc\u00fc as\u0131r Ba\u011fdat s\u00fbf\u00eelerinden olan Harr\u00e2z, s\u0131dk \u00fczerine m\u00fcstakil bir risale yazarak s\u0131dk\u0131 d\u00fc\u015f\u00fcncesinin ve tasavvuf\u00ee ya\u015fant\u0131s\u0131n\u0131n merkezine ald\u0131\u011f\u0131n\u0131 g\u00f6steriyor.<\/p>\n
Risalesinde Harr\u00e2z, aynen Bedi\u00fczzaman\u2019\u0131n yapt\u0131\u011f\u0131 gibi, s\u0131dk\u0131 ihl\u00e2s ve sab\u0131r ile ili\u015fkilendirerek onlar\u0131n ve asl\u0131nda di\u011fer t\u00fcm g\u00fczel ahl\u00e2klar\u0131n \u00fcst\u00fcn mertebesine s\u0131dk denebilece\u011fini ifade ediyor. \u00d6rne\u011fin sabr\u0131n s\u0131dk\u0131ndan bahsedebilece\u011fimiz gibi takvan\u0131n, z\u00fchd\u00fcn, vera\u2018\u0131n ya da muhabbet gibi ayn\u0131 zamanda tasavvuf\u00ee terbiye yolculu\u011funun duraklar\u0131 olan makamlar\u0131n hepsinin birer s\u0131dk derecesi oldu\u011funa dikkat \u00e7ekiyor. Harr\u00e2z\u2019dan anlad\u0131\u011f\u0131m\u0131z kadar\u0131yla s\u0131dk ba\u015fl\u0131 ba\u015f\u0131na bir ahl\u00e2k olmakla beraber her ahl\u00e2ka i\u00e7kin olarak bulunan ve harekete ge\u00e7irildi\u011finde o ahl\u00e2k\u0131n kem\u00e2le ermesine sebep olan bir \u00fcst ahl\u00e2k, bir \u00e7at\u0131 kavram\u2026<\/p>\n
S\u00fbf\u00eelerin tasavvuf ve z\u00fchd gibi kavramlar i\u00e7in de benzer bir tercihte bulunduklar\u0131n\u0131 biliyoruz. Buradan bak\u0131ld\u0131\u011f\u0131nda Harr\u00e2z i\u00e7in s\u0131dk hem tasavvuf i\u00e7in hem \u0130slam i\u00e7in hem iman i\u00e7in hem de ihsan vb. t\u00fcm kavramlar i\u00e7in e\u015fanlaml\u0131 kullan\u0131labilecek k\u00fcll\u00ee bir kavram. Dolay\u0131s\u0131yla bu noktada Bedi\u00fczzaman\u2019la birebir \u00f6rt\u00fc\u015f\u00fcyorlar. T\u00fcm g\u00fczel ahl\u00e2klar\u0131 ku\u015fatan kavram\u0131m\u0131z olarak iman\u0131n mahiyeti s\u0131dkt\u0131r, demi\u015fti Nursi. Harr\u00e2z da k\u00fcll\u00ee iman\u0131n t\u00fcm c\u00fcz\u00eelerine yay\u0131lm\u0131\u015f bir kavram olarak ele al\u0131yor s\u0131dk\u0131 bu eserinde. Buradan bak\u0131l\u0131nca da \u015fu daha a\u00e7\u0131k bir bi\u00e7imde g\u00f6r\u00fcl\u00fcyor: dokuzuncu y\u00fczy\u0131lda da m\u00fcsl\u00fcmanlar\u0131n en b\u00fcy\u00fck ve belki de tek ihtiyac\u0131 s\u0131dk iken bu yirminci y\u00fczy\u0131lda da b\u00f6yle oldu ve d\u00fcnyan\u0131n \u00f6mr\u00fc var ise gelecek as\u0131rlarda da b\u00f6yle olacak.<\/p>\n
Neden \u2018s\u0131dd\u00eek\u2019?<\/b><\/p>\n
Hz. Eb\u00fb Bekir\u2019e s\u0131dd\u00eek -ki her ahl\u00e2k\u0131n kem\u00e2l mertebesi olan s\u0131dk\u0131n da en kem\u00e2l haline i\u015faret eden m\u00fcbala\u011fa kipinde kullan\u0131lm\u0131\u015f halidir bu- lakab\u0131n\u0131n verilmesinin hikmeti bu perspektiften bak\u0131ld\u0131\u011f\u0131nda biraz daha billurla\u015f\u0131yor gibi. O sadece imanda en k\u00e2mil mertebede de\u011fildi, ayn\u0131 zamanda iman\u0131n t\u00fcm alt c\u00fczlerinde de en k\u00e2mil dereceyi \u015fahs\u0131nda tahakkuk ettirdi\u011fi i\u00e7in s\u0131dd\u00eekiyyet mertebesine nail oldu. Bu sadece do\u011fru s\u00f6zl\u00fc olmaya ya da sad\u00e2kat ba\u011flam\u0131na indirgenemeyecek bir anlam zenginli\u011fini ve derinli\u011fini bar\u0131nd\u0131r\u0131yor.<\/p>\n
Harr\u00e2z\u2019\u0131n T\u00fcrk\u00e7eye Do\u011fruluk Kitab\u0131 olarak \u00e7evrilen ilgili risalesinde s\u0131dk\u0131 kazanman\u0131n temeli olarak g\u00f6sterdi\u011fi yol ise t\u00fcm zamanlar\u0131n t\u00fcm s\u00fbf\u00eelerinin ittifak edecekleri bir hakikate dayan\u0131yor: bilgi-eylem b\u00fct\u00fcnl\u00fc\u011f\u00fc. Yani iman\u0131 amelle ger\u00e7ek hale getirmek, tahkike eri\u015ftirmek\u2026 B\u00f6yle olmazsa, eyleme ge\u00e7irilmeyen bilginin insana sadece bir y\u00fck olaca\u011f\u0131n\u0131 s\u00f6yl\u00fcyor Harr\u00e2z. Nitekim T\u00e2h\u00e2 suresinin ba\u015f\u0131nda yer alan ayet-i kerimeyi de bu ba\u011flamda yorumluyor: \u201cBiz Kur\u2019\u00e2n\u2019\u0131 sana y\u00fck olsun diye indirmedik.\u201d Rasulullah aleyhissalatuvesselam vahyin t\u00fcm bilgisini kem\u00e2l mertebede eyleme ge\u00e7irdi\u011finden onun i\u00e7in vahiy bilgisinin bir y\u00fck olmas\u0131 s\u00f6z konusu olamaz.<\/p>\n
Eserde dikkat \u00e7eken bir di\u011fer husus yukar\u0131da s\u0131dk\u0131n alt dallar\u0131 olarak zikretti\u011fimiz t\u00fcm g\u00fczel ahl\u00e2klar\u0131n kazan\u0131lmas\u0131n\u0131n akletmek ve tefekk\u00fcr etmekle elde edilece\u011finin ifade edilmesi. \u00c7\u00fcnk\u00fc Harr\u00e2z\u2019a g\u00f6re vahiyle ve s\u00fcnnet-i seniyyeyle bize gelen bilgiyi eyleme ge\u00e7irmemek ger\u00e7ek ak\u0131ls\u0131zl\u0131\u011f\u0131n ta kendisidir. Di\u011fer bir deyi\u015fle ak\u0131ll\u0131 insan ahiret merkezli bir d\u00fcnya hayat\u0131 kuran bu bilgi kaynaklar\u0131na ciddiyetle kulak verip, onlar\u0131 s\u0131dk ile eyleme ge\u00e7iren ki\u015fidir. Akl\u0131n neredeyse ahl\u00e2kla e\u015fanlaml\u0131 olarak d\u00fc\u015f\u00fcn\u00fcld\u00fc\u011f\u00fc bu bak\u0131\u015f a\u00e7\u0131s\u0131n\u0131 \u00e7a\u011fda\u015f\u0131 bir di\u011fer \u00f6nemli s\u00fbf\u00ee olan ve ak\u0131l meselesi \u00fczerine \u0130slam gelene\u011finde ilk m\u00fcstakil eseri kaleme alan Muh\u00e2sib\u00ee\u2019de (\u00f6. 243\/857) de g\u00f6r\u00fcyoruz. Burada Harr\u00e2z\u2019\u0131n s\u0131dk\u0131n temel ta\u015flar\u0131ndan olarak Allah\u2019\u0131n hukukuna ri\u00e2yet etmeyi g\u00f6rd\u00fc\u011f\u00fcn\u00fc de er-Ri\u00e2ye li huk\u00fbkillah (Allah\u2019\u0131n Hukukuna Ri\u00e2yet) adl\u0131 enfes kitab\u0131n m\u00fcellifi Muh\u00e2sib\u00ee\u2019yle bir di\u011fer \u00f6nemli ortakl\u0131\u011f\u0131 olarak -saded harici olsa da- zikredelim.<\/p>\n
H\u00e2s\u0131l-\u0131 kel\u00e2m, Bedi\u00fczzaman\u2019\u0131n 1911 y\u0131l\u0131nda \u0130slam \u00fcmmeti i\u00e7in yeg\u00e2ne \u00e7are olarak zikretti\u011fi s\u0131dk\/do\u011fruluk, sadece \u2018s\u00f6zde\u2019 do\u011frulu\u011fa indirgenemeyecek bir anlam derinli\u011fini bar\u0131nd\u0131r\u0131yor. Bunu, s\u0131dk hakk\u0131nda m\u00fcstakil ilk eser olan ve takriben 850\u2019lerde Eb\u00fb Sa\u00eed el-Harr\u00e2z taraf\u0131ndan kaleme al\u0131nan Kit\u00e2bu\u2019s-s\u0131dk\u2019tan da anl\u0131yoruz. Aralar\u0131nda bin senelik bir fark da olsa iki yazar da ayn\u0131 noktalara i\u015faret ediyor: s\u0131dk k\u00fcll\u00ee bir ahl\u00e2kt\u0131r, her bir ahl\u00e2k\u0131n bir s\u0131dk derecesi vard\u0131r ve bu, ancak bilginin akledilerek eyleme ge\u00e7irilmesiyle elde edilebilecektir.<\/p>\n<\/div>\n","protected":false},"excerpt":{"rendered":"
12.04.2022 – Her \u015feyden evvel bize l\u00e2z\u0131m olan nedir? – Do\u011fruluk. – Daha? – Yalan s\u00f6ylememek. – Sonra? – S\u0131dk, ihl\u00e2s, sad\u00e2kat, sebat, tesan\u00fcd. – Yaln\u0131z? – Evet. – Neden? – K\u00fcfr\u00fcn mahiyeti yaland\u0131r. \u0130man\u0131n mahiyeti s\u0131dkt\u0131r. \u015eu burhan k\u00e2fi de\u011fil midir ki, hayat\u0131m\u0131z\u0131n bekas\u0131, iman\u0131n ve s\u0131dk\u0131n ve tesan\u00fcd\u00fcn devam\u0131ylad\u0131r. – Said Nursi, M\u00fcn\u00e2zar\u00e2t […]<\/p>\n","protected":false},"author":13,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[9],"tags":[],"ppma_author":[156],"class_list":["post-88467","post","type-post","status-publish","format-standard","hentry","category-yazarlar"],"yoast_head":"\n
Bize l\u00e2z\u0131m olan s\u0131dk: Harr\u00e2z\u2019\u0131n Kit\u00e2bu\u2019s-s\u0131dk\u2019\u0131na M\u00fcn\u00e2zar\u00e2t\u2019tan bir bak\u0131\u015f - 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=\"Bize l\u00e2z\u0131m olan s\u0131dk: Harr\u00e2z\u2019\u0131n Kit\u00e2bu\u2019s-s\u0131dk\u2019\u0131na M\u00fcn\u00e2zar\u00e2t\u2019tan bir bak\u0131\u015f - Karakalem\" \/>\n<meta property=\"og:description\" content=\"12.04.2022 – Her \u015feyden evvel bize l\u00e2z\u0131m olan nedir? – Do\u011fruluk. – Daha? – Yalan s\u00f6ylememek. – Sonra? – S\u0131dk, ihl\u00e2s, sad\u00e2kat, sebat, tesan\u00fcd. – Yaln\u0131z? – Evet. – Neden? – K\u00fcfr\u00fcn mahiyeti yaland\u0131r. \u0130man\u0131n mahiyeti s\u0131dkt\u0131r. \u015eu burhan k\u00e2fi de\u011fil midir ki, hayat\u0131m\u0131z\u0131n bekas\u0131, iman\u0131n ve s\u0131dk\u0131n ve tesan\u00fcd\u00fcn devam\u0131ylad\u0131r. – Said Nursi, M\u00fcn\u00e2zar\u00e2t […]\" \/>\n<meta property=\"og:url\" content=\"https:\/\/www.karakalem.avrupabelge.com\/karakalem\/bize-lazim-olan-sidk-harrazin-kitabus-sidkina-munazarattan-bir-bakis\/\" \/>\n<meta property=\"og:site_name\" content=\"Karakalem\" \/>\n<meta property=\"article:published_time\" content=\"2025-03-01T20:42:01+00:00\" \/>\n<meta property=\"article:modified_time\" content=\"2025-03-04T15:54:20+00:00\" \/>\n<meta name=\"author\" content=\"Abdullah Taha Orhan\" \/>\n<meta name=\"twitter:card\" content=\"summary_large_image\" \/>\n<meta name=\"twitter:label1\" content=\"Yazan:\" \/>\n\t<meta name=\"twitter:data1\" content=\"Abdullah Taha Orhan\" \/>\n\t<meta name=\"twitter:label2\" content=\"Tahmini okuma s\u00fcresi\" \/>\n\t<meta name=\"twitter:data2\" content=\"5 dakika\" \/>\n<script type=\"application\/ld+json\" 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