05.05.2014<\/p>\n
BED\u0130\u00dcZZAMAN\u2019IN R\u0130SALE-\u0130 Nur\u2019da \u00e7ok defa i\u015faret etmeye \u00e7al\u0131\u015ft\u0131\u011f\u0131, eserini ve hayat\u0131n\u0131 da \u00fczerine bina etti\u011fi ve \u201cRisale-i Nur\u201d mesle\u011fi olarak isimlendirdi\u011fi, onu tasavvuf\u00ee ekollerden ay\u0131ran bir seyr u s\u00fcl\u00fck metodu vard\u0131r. Bu metod ile sair tarikat metodlar\u0131n\u0131n mukayesesi i\u00e7in temel c\u00fcmlelerinden biri \u015fu mealdeki c\u00fcmlesidir Bedi\u00fczzaman\u2019\u0131n: \u201cKur\u2019\u00e2n\u2019dan, hakikat-\u0131 tarikat\u0131, tarikats\u0131z surette elde edecek bir yol buldum\u201d.<\/p>\n
<\/p>\n
Her ne kadar bu mevzu \u00fczerinde \u00e7ok\u00e7a durulmay\u0131 ve irdelenmeyi gerektiren bir mevzu ise de, biz bu k\u0131sa yaz\u0131da giri\u015f sadedinde baz\u0131 ipu\u00e7lar\u0131n\u0131 aray\u0131p bulmaya \u00e7al\u0131\u015faca\u011f\u0131z.<\/p>\n
<\/p>\n
Kanaatimize mesele velayet-n\u00fcb\u00fcvvet ve kurbiyet-akrebiyet denklemlerinde d\u00fc\u011f\u00fcmleniyor. Malum Bedi\u00fczzaman\u2019\u0131n temel amac\u0131 veraset-i n\u00fcb\u00fcvvet mesle\u011fini, yani velayet-i n\u00fcb\u00fcvveti yeniden ortaya \u00e7\u0131karmak. Ahirzamanda s\u00fcnnet-i seniyyenin ve ashab\u0131n, meslek olarak da, takip\u00e7isi olmaya \u00e7al\u0131\u015fmak.<\/p>\n
<\/p>\n
\u201cKur\u2019\u00e2n\u2019dan bir yol\u201d
\n<\/b><\/p>\n
<\/p>\n
Bug\u00fcn i\u00e7in, buna Kur\u2019\u00e2n\u2019dan bir yol buldum diyor: hakikat-\u0131 tarikat\u0131, tarikats\u0131z surette elde edecek bir yol\u2026 O da, kendisinin acz, fakr, \u015fefkat ve tefekk\u00fcrle form\u00fclize etti\u011fi yol. T\u00fcm Risale-i Nur da bu metodun bir a\u00e7\u0131l\u0131m\u0131 asl\u0131nda.<\/p>\n
<\/p>\n
\u0130\u015fte tarikat berzah\u0131 dedi\u011fi \u015fey, \u201chakikat-\u0131 tarikat\u0131 tarikats\u0131z surette…\u201d c\u00fcmlesindeki ikinci tarikat ifadesi. Tarikat\u0131n zahiri, tabir-i caizse. Malum, tasavvufta bir ifade vard\u0131r, \u00f6nce \u015feriat, sonra tarikat, sonra hakikat ve marifet gelir diye. \u0130\u015fte Bedi\u00fczzaman bunlar\u0131n i\u00e7 i\u00e7eli\u011fini ve ayn\u0131l\u0131\u011f\u0131n\u0131 g\u00f6stermeye \u00e7al\u0131\u015f\u0131yor ve bunu bir ir\u015fad metodu olarak t\u00fcm okuyucular\u0131na yaymaya \u00e7al\u0131\u015f\u0131yor. Asl\u0131nda bu tarz bir gayret \u0130mam-\u0131 Rabbani ve daha bir\u00e7ok s\u00fbf\u00eede de var: \u015feriat, tarikat ve hakikatin i\u00e7 i\u00e7e ve asl\u0131nda ayn\u0131 \u015feyler oldu\u011funu anlatmaya \u00e7al\u0131\u015fma gayreti… Fakat \u0130mam-\u0131 Rabbani bunu kendisi idrak etmi\u015f olsa da bir usul ve metod olarak umuma g\u00f6steremiyor, te\u015fmil edemiyor.<\/p>\n
<\/p>\n
Bedi\u00fczzaman\u2019\u0131n \u201ctarikat berzah\u0131\u201dndan kasd\u0131; \u015feriat, tarikat ve hakikatin birbirinden farkl\u0131 ve birbirine s\u0131rayla ge\u00e7ilecek \u015feyler nazar\u0131yla bak\u0131larak yap\u0131lan seyr u s\u00fcluktur bizce. O, buna gerek olmad\u0131\u011f\u0131n\u0131, yeni iman etmi\u015f bir sahabinin hemen cihada kat\u0131l\u0131p \u015fehid omas\u0131n\u0131, g\u00fcne\u015fler gibi bir iman\u0131 k\u0131sa s\u00fcrede kazanmas\u0131n\u0131 sa\u011flayan nebevi bir yolun, bir metodun var oldu\u011funu d\u00fc\u015f\u00fcn\u00fcyor.<\/p>\n
<\/p>\n
Berzaha tak\u0131lmama, akrebiyetle m\u00fcmk\u00fcn ancak
\n<\/b><\/p>\n
<\/p>\n
Tam da \u00e2limler nebilerin varisleridir hadisine masadak olarak, Efendimiz aleyhissalatu vesselam\u0131n n\u00fcb\u00fcvvet velayetini nas\u0131l kazand\u0131\u011f\u0131n\u0131 ve ashab\u0131na nas\u0131l kazand\u0131rd\u0131\u011f\u0131n\u0131 anlamaya \u00e7al\u0131\u015f\u0131yor Bedi\u00fczzaman. Bunda da d\u00f6rt ana bilgi kayna\u011f\u0131 var Bedi\u00fczzaman\u2019\u0131n: Kur\u2019\u00e2n-\u0131 Hak\u00eem, Efendimiz aleyhissalatuvesselam, k\u00e2inat ve kendi vicdan\u0131.<\/p>\n
<\/p>\n
Peki, bu berzahs\u0131z yol nedir diye soracak olursak, cevab\u0131m\u0131z \u2018ba\u015ftaki denklemde akrebiyet ve n\u00fcb\u00fcvvetle ifadesini bulan yoldur\u2019 olur. Akrebiyet, yani kulun kendi iktidar\u0131 ve gayretleriyle Cenab-\u0131 Hakk\u2019a yakla\u015fmas\u0131 de\u011fil de, aczi ve fakr\u0131n\u0131 anlamas\u0131, bu tefekk\u00fcrde derinle\u015fmesi ve k\u00e2inat tefekk\u00fcr\u00fcnde de Cenab-\u0131 Hakk\u2019\u0131n rah\u00eemiyyetine mazhariyetle \u015fefkati esas almas\u0131yla, lisan-\u0131 hal duas\u0131yla Cenab-\u0131 Hakk\u2019\u0131n kulunu kendine yakla\u015ft\u0131rmas\u0131…<\/p>\n
<\/p>\n
H\u00e2s\u0131l\u0131 Bedi\u00fczzaman\u2019\u0131n Kur\u2019\u00e2n\u2019dan buldu\u011funu s\u00f6yledi\u011fi berzahs\u0131z yol, kulun enesini y\u0131rt\u0131p H\u00fcve\u2019ye ula\u015fmaya \u00e7al\u0131\u015fmas\u0131d\u0131r. Yoksa mevhum enesi \u00fczerine, sanki mevhum de\u011filmi\u015f gibi, \u00f6nce bir \u015feyler bina edip sonra fenaya eri\u015fip, ard\u0131ndan bek\u0101ya ula\u015fmaya \u00e7al\u0131\u015fmas\u0131 de\u011fildir.<\/p>\n
<\/p>\n","protected":false},"excerpt":{"rendered":"
05.05.2014 BED\u0130\u00dcZZAMAN\u2019IN R\u0130SALE-\u0130 Nur\u2019da \u00e7ok defa i\u015faret etmeye \u00e7al\u0131\u015ft\u0131\u011f\u0131, eserini ve hayat\u0131n\u0131 da \u00fczerine bina etti\u011fi ve \u201cRisale-i Nur\u201d mesle\u011fi olarak isimlendirdi\u011fi, onu tasavvuf\u00ee ekollerden ay\u0131ran bir seyr u s\u00fcl\u00fck metodu vard\u0131r. Bu metod ile sair tarikat metodlar\u0131n\u0131n mukayesesi i\u00e7in temel c\u00fcmlelerinden biri \u015fu mealdeki c\u00fcmlesidir Bedi\u00fczzaman\u2019\u0131n: \u201cKur\u2019\u00e2n\u2019dan, hakikat-\u0131 tarikat\u0131, tarikats\u0131z surette elde edecek bir […]<\/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-88499","post","type-post","status-publish","format-standard","hentry","category-yazarlar"],"yoast_head":"\n