09.02.2008<\/p>\n
\u0130nsan, kendisinde pek \u00e7ok harika s\u0131fatlar\u0131n bulundu\u011funu, \u00e7ok g\u00fc\u00e7l\u00fc vas\u0131flarla adeta donat\u0131ld\u0131\u011f\u0131n\u0131 bilir. Ancak b\u00fct\u00fcn bunlar Rabbimizi, O\u2019nun mutlak ilim ve kudretini, b\u00fct\u00fcn esmas\u0131yla birlikte O\u2019nun yaratt\u0131\u011f\u0131 eserlerden tan\u0131mam\u0131z, kavrayabilmemiz, mukayese ederek alg\u0131layabilmemiz i\u00e7in, \u00f6l\u00e7\u00fc cihazlar\u0131 olarak verilmi\u015ftir. \u00c7\u00fcnk\u00fc ihata edilemeyen b\u00fcy\u00fck hakikatler ancak mukayese imk\u00e2n\u0131yla idrak edilebilmektedir. Bu mana \u00e7ok zaruri bir meseledir. Muhakkak teredd\u00fcts\u00fcz olarak kavranmal\u0131d\u0131r.(Konumuz bu olmad\u0131\u011f\u0131ndan daha fazla \u00fczerinde duramayaca\u011f\u0131z. \u0130lgili bahsin okunmas\u0131 tavsiye edilir.)<\/p>\n
\u0130nsan\u0131n, herhangi bir \u015feyin meydana getirilmesinde acz i\u00e7inde oldu\u011funu, hay\u0131rlar\u0131 ve her \u015feyi Allah\u2019\u0131n yaratt\u0131\u011f\u0131 anlam\u0131n\u0131 tam olarak bilmesi zaruridir. E\u011fer insan Eneyi b\u00f6yle anlar, acz ve fakr\u0131n\u0131 tam kavrarsa, Marifetullah\u0131n \u015fahitleriyle muhatap olu\u015fu da elbette \u00e7ok farkl\u0131la\u015f\u0131r. Onlara tenkitsiz m\u00fcteveccih olur.<\/p>\n
Ayni meselenin 23.S\u00f6zde de bir ba\u015fka ve\u00e7hesi i\u015flenir. Bedi\u00fczzaman Hazretleri, kendine g\u00fcvenen insan\u0131n Vahye teslim olmadan ak\u0131l feneriyle etraf\u0131na bakarken, ger\u00e7e\u011fi g\u00f6remedi\u011fini, aksine deh\u015fet ald\u0131\u011f\u0131n\u0131 anlat\u0131r. Daha sonra ise:\u00a0\u201cOndan k\u0131zd\u0131m, o cep fenerini yere \u00e7arpt\u0131m, k\u0131rd\u0131m. G\u00fcya onun k\u0131r\u0131lmas\u0131, d\u00fcnyay\u0131 \u0131\u015f\u0131kland\u0131ran b\u00fcy\u00fck elektrik l\u00e2mbas\u0131n\u0131n d\u00fc\u011fmesine dokundum gibi, birden o zul\u00fcmat bo\u015fand\u0131. Her taraf o l\u00e2mban\u0131n nuruyla doldu, her \u015feyin hakikatini g\u00f6sterdi.\u201d<\/b>\u00a0diyerek, ene anla\u015f\u0131l\u0131nca meydana \u00e7\u0131kan \u00e7ok \u00f6nemli farkl\u0131l\u0131\u011f\u0131 ortaya koyar.(133)<\/p>\n
Ene ile birlikte belki ZERRE bahsi, hatta A.K\u00fcbra, 32.S\u00f6z, Tabiat Risalesi, 33 Pencere, H\u00fcve N\u00fcktesi gibi bir\u00e7ok dersle Tevhid hakikati tam anla\u015f\u0131lmal\u0131d\u0131r. Hatta bu meselelerin iktiran, b\u00eetarafane muhakeme, inkar edenlerin \u00e7oklu\u011fu gibi pek \u00e7ok \u00e7eldiricileri de iyice kavranmal\u0131d\u0131r. \u0130nsan\u0131n ve b\u00fct\u00fcn sebeplerin acz ve fakr i\u00e7inde olu\u015fu, tam idrak edilmelidir ki bu sayede Cenab-\u0131 Hakk\u0131n, her \u015feyi ihata eden mutlak seviyedeki \u0130lim, \u0130rade ve Kudreti b\u00fct\u00fcn ha\u015fmetiyle kolayca anla\u015f\u0131ls\u0131n.<\/p>\n
B\u00f6yle olunca da b\u00fct\u00fcn varl\u0131klarla Allah ad\u0131na muhatap olu\u015f, mana-y\u0131 harfiyle onlara bak\u0131\u015f kolayca ger\u00e7ekle\u015fir, mesele k\u00f6kten biter. K\u00e2inattan ruhumuzla muhatap olan her \u015fey art\u0131k Marifetullaha kolayca ink\u0131l\u00e2p ediverir.<\/p>\n
Yani Marifetullah \u015fahitleri, sadece M\u00fcsebbib-\u00fcl Esbab olan Allah\u2019\u0131 bize g\u00f6sterebilecek pencereler gibidir. Yarat\u0131c\u0131m\u0131z\u0131 alg\u0131lamam\u0131za mani olmaya \u00e7al\u0131\u015fan \u00e7eldiricilerin ortaya \u00e7\u0131kard\u0131\u011f\u0131 \u015f\u00fcpheleri silecek kuvvet ve k\u0131ymettedir. Ve k\u00e2inat, atom alt\u0131 maddelerden galaksilere kadar b\u00f6yle delillerle doludur. Fakat bu pencerelerden bakmak ve g\u00f6rmek i\u00e7in imanla te\u00e7hiz olmaya ihtiya\u00e7 vard\u0131r.\u0130\u015fte R.Nurdaki Tevhid bahisleri bizi o imanla te\u00e7hiz eder.<\/p>\n
\n<\/li>\n
Ancak Re\u015fha mesle\u011finde bulunan usullere, kaidelere uyuldu\u011funda kemale eri\u015filmekte; hakikate, realiteye kolayca yakla\u015f\u0131lmakta; en \u00fcst seviyede feyz al\u0131nmakta, al\u0131nabilmektedir. \u015e\u00f6yle ki: (L\u00fctfen a\u015fa\u011f\u0131daki metni, yukar\u0131da anlat\u0131lanlar\u0131n \u0131\u015f\u0131\u011f\u0131 alt\u0131nda okumaya \u00e7al\u0131\u015f\u0131n. Metin R.Nur metni, paragraf i\u00e7lerinde yaz\u0131l\u0131 b\u00f6l\u00fcmler de bana ait notlard\u0131r)<\/p>\n
\u201c\u0130\u015fte RE\u015eHA-misal \u00fc\u00e7\u00fcnc\u00fc arkada\u015f\u0131n\u0131z ki,<\/p>\n
\u2022 hem fakirdir, hem renksizdir. (Fakr-acz \u00f6nemi d\u00fc\u015f\u00fcn\u00fclmelidir)<\/p>\n
\u2022 G\u00fcne\u015f’in hararetiyle<\/p>\n
\u2022 \u00e7abuk tebahhur eder,<\/p>\n
\u2022 enaniyetini b\u0131rak\u0131r,<\/p>\n
\u2022 buhara biner,<\/p>\n
\u2022 havaya \u00e7\u0131kar. (Hakikate yana\u015f\u0131r. \u0130yi alg\u0131lama imkan\u0131n\u0131 sahip olur.)<\/p>\n
\u2022 \u0130\u00e7indeki madde-i kesife; n\u00e2r-\u0131 a\u015fk ile ate\u015f al\u0131r,<\/p>\n
(\u0130manl\u0131 bak\u0131\u015f her \u015feyi asl\u0131na uygun g\u00f6sterir.<\/p>\n
23.S\u00f6zdeki k\u00f6pr\u00fc ve yere \u00e7arp\u0131lan el feneri de hat\u0131rlanmal\u0131\u2026)<\/p>\n
\u2022 ziya ile nura d\u00f6ner. ( O\u2019nun ad\u0131na bakma)<\/p>\n
\u2022 ziyan\u0131n cilvelerinden gelen bir \u015fuaa yap\u0131\u015f\u0131r, yana\u015f\u0131r.<\/p>\n
Ey Re\u015fha-misal! Madem<\/p>\n
1.do\u011frudan do\u011fruya G\u00fcne\u015f’e \u00e2yinedarl\u0131k ediyorsun,<\/p>\n
\u2022 sen hangi mertebede bulunsan bulun,<\/p>\n
\u2022 ayn-\u0131 \u015eems’e kar\u015f\u0131<\/p>\n
\u2022 aynelyak\u00een bir tarzda,<\/p>\n
\u2022 safi bak\u0131lacak bir delik, bir pencere bulursun. (\u0130manl\u0131 g\u00f6z bulur, bulabilir.)<\/p>\n
2. Hem o \u015eems’in \u00e2s\u00e2r-\u0131 acibesini ona vermekte m\u00fc\u015fkilat \u00e7ekmeyeceksin.<\/p>\n
Ona l\u00e2y\u0131k ha\u015fmetli evsaf\u0131n\u0131 teredd\u00fcds\u00fcz verebilirsin.<\/p>\n
(Marifetullahta terakki, tahkiki iman bu hali \u00e7ok geli\u015ftirir)<\/p>\n
3. Saltanat-\u0131 z\u00e2tiyesinin deh\u015fetli \u00e2s\u00e2r\u0131n\u0131 ona vermekte,<\/p>\n
hi\u00e7bir \u015fey senin elinden tutup ondan vazge\u00e7iremez.<\/p>\n
(\u00c7i\u00e7ek gibi sadece kendindeki renklerle de\u011fil,<\/p>\n
Kamerin yans\u0131tt\u0131\u011f\u0131 \u0131\u015f\u0131kla G\u00fcne\u015fi bilenler gibi de\u011fildr;<\/p>\n
bizzat G\u00fcne\u015fle b\u00fct\u00fcn hasletlerleriyle \u2026 muhatapt\u0131r )<\/p>\n
Seni<\/p>\n
1. ne berzahlar\u0131n darl\u0131\u011f\u0131,<\/p>\n
2. ne kabiliyetlerin kayd\u0131,<\/p>\n
3. ne \u00e2yinelerin k\u00fc\u00e7\u00fckl\u00fc\u011f\u00fc<\/p>\n
\u2022 seni \u015fa\u015f\u0131rtmaz;<\/p>\n
\u2022 hilaf-\u0131 hakikate sevketmez.<\/p>\n
(Esasen b\u00fct\u00fcn insanlara Allah\u2019\u0131 alg\u0131lama kabiliyeti, istidatlar\u0131n\u0131 inki\u015faf ettirme imkanlar\u0131 verilmi\u015ftir. Ayr\u0131ca \u0130hlasl\u0131 davranman\u0131n \u00f6nemini de d\u00fc\u015f\u00fcnmek yerinde olur.)<\/p>\n
*\u00c7\u00fcnki sen:<\/p>\n
\u2022 safi,<\/p>\n
\u2022 h\u00e2lis,<\/p>\n
\u2022 do\u011frudan do\u011fruya<\/p>\n
ona bakt\u0131\u011f\u0131n i\u00e7in anlam\u0131\u015fs\u0131n ki, (Buras\u0131 \u00e7ok \u00f6nemli ve 10. Nota\u2019y\u0131 hat\u0131rlat\u0131yor)<\/p>\n
\u2022 mazharlarda g\u00f6r\u00fcnen ve<\/p>\n
\u2022 \u00e2yinelerde m\u00fc\u015fahede olunan G\u00fcne\u015f de\u011fil,<\/p>\n
\u2022 belki bir nevi cilveleridir,<\/p>\n
\u2022 bir \u00e7e\u015fit renkli akisleridir.<\/p>\n
\u00c7endan o akisler onun \u00fcnvanlar\u0131d\u0131r, Fakat b\u00fct\u00fcn \u00e2s\u00e2r-\u0131 ha\u015fmetini g\u00f6steremiyorlar\u201d (147)<\/p>\n<\/li>\n
Pavlov\u2019un k\u00f6pe\u011fi zil ve yemek manalar\u0131n\u0131 uzun s\u00fcre beraber alg\u0131lad\u0131ktan sonra onda \u00f6yle bir hal olu\u015fmu\u015ftur ki art\u0131k yemek verilmeden, sadece zil sesine a\u011fz\u0131ndan salyalar ak\u0131tmaktad\u0131r. Hisleriyle birlikte, biyolojisi bile devreye girmi\u015f, onda refleks halinde davran\u0131\u015flar olu\u015fturmu\u015ftur.<\/p>\n
B\u00fct\u00fcn kabal\u0131\u011f\u0131na ra\u011fmen bunun kadar garip bir durum da sokaklarda tefle oynat\u0131lan ay\u0131larda g\u00f6r\u00fclm\u00fc\u015ft\u00fcr. Etraf\u0131 duvarla \u00e7evrili, zemini elektrik ge\u00e7iren sacla kaplanm\u0131\u015f bir yerde tutulan ay\u0131n\u0131n ayaklar\u0131na, \u00e7al\u0131nan tefle, her darbede elektrik gelmesi sa\u011flan\u0131nca; zaman i\u00e7inde ay\u0131c\u0131k, ayni Pavlov\u2019un k\u00f6pe\u011fi gibi etkilenmi\u015f ve tamamen elektriksiz bir zeminde tef sesine, oynama davran\u0131\u015f\u0131yla kar\u015f\u0131l\u0131k vermi\u015ftir. \u0130lim, bunun \u015fartl\u0131 refleks oldu\u011funu s\u00f6ylemektedir.<\/p>\n
Ben \u00e7ocukluktan \u00e7\u0131kt\u0131\u011f\u0131m y\u0131llarda mahallemizde \u00e7ok bilardo oynayan bir b\u00fcy\u00fc\u011f\u00fcn, \u201cYolda g\u00f6rd\u00fc\u011f\u00fc insanlar\u0131 bile top gibi g\u00f6r\u00fcp say\u0131 \u00e7ekmeye kalkt\u0131\u011f\u0131n\u0131\u201d anlat\u0131rken, dinlemi\u015f; bu anlatt\u0131\u011f\u0131 garip \u015feylere \u00e7ok hayret etmi\u015ftim.<\/p>\n
Bu durumu tavla oynamaya m\u00fcptela olan bir arkada\u015f\u0131m\u0131n, eski, k\u00f6m\u00fcrl\u00fc trenlerle Salihli-Manisa aras\u0131nda k\u0131sa seyahatler yaparken, yer arama esnas\u0131nda kompart\u0131manlar\u0131n kap\u0131lar\u0131n\u0131 a\u00e7\u0131p bakarken \u201cCaru se\u201d veya \u201cHep yek\u201d gibi tavla oyunu tabirlerini kulland\u0131\u011f\u0131n\u0131 duyunca da ya\u015fam\u0131\u015f ve \u00e7ok \u015fa\u015f\u0131rm\u0131\u015ft\u0131m. Bir defas\u0131nda sorunca \u201cBen kompart\u0131mana bak\u0131nca, oray\u0131 tavla kutusu, oturan ki\u015fileri de tavla pulu gibi g\u00f6r\u00fcp, tavla oyunundaki gibi kap\u0131 almak i\u00e7in, zarlarla ka\u00e7 ka\u00e7 atmak gerekti\u011fini d\u00fc\u015f\u00fcnmeden edemiyorum\u201d diye cevap vermi\u015fti. O g\u00fcnlerde bu garip meseleyi tam de\u011ferlendirememi\u015ftim.<\/p>\n
Bu iki hadisede oldu\u011fu gibi insanlar da Pavlov\u2019un anlatt\u0131\u011f\u0131 \u015fartl\u0131 refleks meselesindeki ayni \u00f6zellikleri sergilemektedirler. D\u00fczg\u00fcn bir hayat ya\u015farlarsa bu onlarda d\u00fczg\u00fcn fikirlerin olu\u015fmas\u0131na; farkl\u0131 hayat ya\u015farlarsa bu da onlarda o ya\u015fay\u0131\u015fa uygun davran\u0131\u015flara sebep olmaktad\u0131r.<\/p>\n
\u0130badet edenler, ibadet eden di\u011ferlerinin fark\u0131na varmakta, bunu kolayca kavramaktad\u0131rlar. Bu onlarda zamanla bu konudaki fikirlerinin kavile\u015fmesine, itikat haline gelmesine vesiledir. Yani art\u0131k bu haller, bu d\u00fc\u015f\u00fcnceler o fertlerde davran\u0131\u015f haline gelen, niyetsiz bile tezah\u00fcr eden, karaktere d\u00f6n\u00fc\u015fm\u00fc\u015f reflekslerdir. Yoksa\u00a0\u201cO tarakta bezi olmayan\u0131n bunu anlamas\u0131 elbette imk\u00e2ns\u0131zd\u0131r.\u201d<\/b>\u00a0\u0130badet ve itaatle hem-dem olmal\u0131 ki bu manalar\u0131 idrak eder hale gelebilelim.<\/p>\n
\n<\/li>\n
A\u00e7\u0131k\u00e7as\u0131 bizim bu \u201cDima\u011f Mertebeleri\u201d meselesini iyi kavramam\u0131z, bu mertebeleri do\u011fru d\u00fcr\u00fcst ger\u00e7ekle\u015ftirmemiz, yani \u0130m\u00e2ni meselelere e\u011filip onlarla ilgili zihin yormam\u0131z, ciddi me\u015fgul olmam\u0131z, yeterli birikim olu\u015fmas\u0131n\u0131 sa\u011flamam\u0131z gerekmektedir.<\/p>\n
Bu konuda TAHAYY\u00dcL ve TASAVURLARI olanlar zamanla alg\u0131lar\u0131 ve birikimleri \u00fczerinde TAAKKUL ederlerse, akli de\u011ferlendirmeler sonras\u0131 TAST\u0130K makam\u0131na s\u0131hhatli bir \u015fekilde ula\u015f\u0131rlar. Daha sonra ise elbette Kalp ve Ruhun kabullenmesi, sezip teslim olmas\u0131, tasdik etmesi anlam\u0131nda \u0130ZAN mertebesine kolayca \u00e7\u0131kabilirler. Hele bu insanlar, b\u00fct\u00fcn kazan\u0131lanlar\u0131n tesiriyle \u0130LT\u0130ZAM makam\u0131nda \u0130slam\u2019\u0131 ya\u015farlar, fiili \u015fekilde baz\u0131 yapt\u0131r\u0131mlar\u0131 tatbik ederlerse \u0130T\u0130KAT mertebesi, elbette gelinecek son \u00fcst\u00fcn hal olarak onlara nasip olur.<\/p>\n
6.\u015eua\u2019da Tahiyyat\u0131 anlat\u0131rken tahayy\u00fcl ve tasavvurla insan\u0131n nerelere kadar gidebildi\u011fine bir bakmak laz\u0131m. Bu mesele o zaman daha kolay anla\u015f\u0131l\u0131r.(893) (Sitemizde bulunan bu konudaki \u201cBilginin yapt\u0131r\u0131m g\u00fcc\u00fcne ula\u015fmas\u0131\u201d yaz\u0131lar\u0131ma bak\u0131lmas\u0131n\u0131 da tavsiye ederim)<\/p>\n
Evet, dima\u011fdaki bilginin en \u00fcst mertebesi olan \u0130T\u0130KAT, bilgi mertebelerinin en sonunda gelir. Bu mertebede insan zirveye, kemale ula\u015f\u0131r. Sadece ciddi ve halis bir teslimiyetle de b\u00fct\u00fcn di\u011fer basamaklar\u0131 atlay\u0131p, \u0130tikat makam\u0131na \u00e7\u0131karak, salabeti, bilgiye uymada ciddiyet ve sa\u011flaml\u0131\u011f\u0131 elde edebilenler de vard\u0131r. Veysel Karani\u2019nin, o harika duas\u0131nda s\u00f6yledikleri, bu mertebeye geli\u015fin \u00e7ok farkl\u0131 ifadeleri olsa gerektir. (298)<\/p>\n
\n<\/li>\n
\u0130nsanda \u0130tikat haline gelmeyen, refleks \u015fekline d\u00f6n\u00fc\u015femeyen d\u00fc\u015f\u00fcnceler; ancak niyetle davran\u0131\u015fa d\u00f6n\u00fc\u015febiliyor ise \u201cNiyet, bir cihetle f\u0131tr\u00ee amelin \u00f6l\u00fcm\u00fcd\u00fcr. \u201c s\u00f6z\u00fc bir ba\u015fka anlamda ger\u00e7ek oluyor demektir.<\/p>\n
H\u00e2l\u00e2 \u0130tikada d\u00f6n\u00fc\u015fememi\u015f, derinle\u015fememi\u015f, ilgili basamaklar\u0131 massederek a\u015famam\u0131\u015f bilgiler, yapt\u0131r\u0131m g\u00fcc\u00fc bak\u0131m\u0131ndan \u00e7ok zay\u0131ft\u0131rlar. Bu sebeple \u0130tikat seviyesindeki bir bilgi, en g\u00fc\u00e7l\u00fc halde, yapt\u0131r\u0131m g\u00fcc\u00fc en \u00fcst seviyede bulunmaktad\u0131r. Onun tezah\u00fcrleri, reflekslerimiz gibi f\u0131tr\u00ee haldedir. Tezah\u00fcr\u00fc i\u00e7in ayr\u0131 bir d\u00fc\u015f\u00fcnceye, niyete ihtiya\u00e7 yoktur.<\/p>\n
Bu merhaledeki insan, Necip Faz\u0131l\u2019\u0131n ifadesiyle: \u201cVazife, denince arkas\u0131na hi\u00e7 bakmadan \u00f6ne \u00e7\u0131k\u0131p ben var\u0131m der.\u201d D\u00fc\u015f\u00fcnmeden, ba\u015fkalar\u0131n\u0131n vazifeye talip olup olmayacaklar\u0131na bakmadan, nefsinde bir\u00e7ok mazeretler \u00fcretmeden hemen vazifeye talip olur.<\/p>\n
Hz. Ebubekir\u2019in (RA), Mira\u00e7 konusunda ASM.\u2019\u0131n s\u00f6yledikleriyle ilgili olarak hi\u00e7 d\u00fc\u015f\u00fcnmeden, tetkik etmeden, adeta refleks olarak: \u201d O s\u00f6ylemi\u015fse \u00f6yledir, ben O\u2019nunla ilgili olarak daha \u00f6telerine de inan\u0131yorum\u201d manas\u0131nda ifadeler kullanmas\u0131 bu konunun da en g\u00fczel tezah\u00fcr\u00fc olarak g\u00f6r\u00fclebilir.<\/p>\n
Fakat bizler, \u00e7ok delillere ra\u011fmen h\u00e2l\u00e2 teredd\u00fctler i\u00e7indeysek, Vahyin ve S\u00fcnnetin emir ve tavsiyelerine ra\u011fmen uygun davran\u0131\u015flar\u0131 adeta refleks gibi ger\u00e7ekle\u015ftiremiyorsak, niyetlerle ancak ger\u00e7ekle\u015ftirebiliyorsak galiba biraz korkmam\u0131z laz\u0131m geldi\u011finin de fark\u0131nda olmal\u0131y\u0131z. Biraz \u0131slaha, gayrete, \u00e7abalamaya ihtiyac\u0131m\u0131z oldu\u011fu a\u00e7\u0131k bir realitedir.<\/p>\n
Bizler \u0130slam\u2019\u0131n istedi\u011fi davran\u0131\u015flar\u0131 teredd\u00fcts\u00fcz tezah\u00fcr ettirmek, g\u00f6stermek; O\u2019nun emirlerine hi\u00e7 itiraz etmeden riayet etmek istiyorsak bu anlatt\u0131klar\u0131m\u0131za ihtiya\u00e7 oldu\u011funun fark\u0131nda olmal\u0131y\u0131z.<\/p>\n
\u0130man\u0131 elde etmek, itikad\u0131m\u0131z\u0131 dahi kavi hale getirmek i\u00e7in MAR\u0130FETULLAH \u015eAH\u0130TLER\u0130YLE muhatap olurken onlar\u0131 kolayca alg\u0131lay\u0131p massetmemiz \u00f6nemlidir. Ancak bir bak\u0131ma onlardan istifademizi imk\u00e2ns\u0131z hale getiren, onlara tenkit elini uzatmamak manas\u0131n\u0131n tam ger\u00e7ekle\u015fmesi i\u00e7in, \u00f6nce Bedi\u00fczzaman\u2019\u0131n, b\u00fct\u00fcn hayat\u0131n\u0131 ortaya koydu\u011fu \u0130MAN HAK\u0130KATLER\u0130NDE biraz g\u00fc\u00e7lenmemiz onlarla biraz hem-dem olmam\u0131z gerekmektedir.<\/p>\n
\n<\/li>\n
\u201c\u2026. k\u00fcf\u00fcr ve dal\u00e2let, m\u00fcthi\u015f bir tecav\u00fczd\u00fcr ve umum mevcudat\u0131 al\u00e2kadar edecek bir cinayettir. \u00c7\u00fcnk\u00fc hilkat-i k\u00e2inat\u0131n bir netice-i \u00e2zam\u0131, UBUD\u0130YET-i insaniyedir ve rububiyet-i \u0130l\u00e2hiyeye kar\u015f\u0131 iman ve itaatle mukabeledir. Halbuki ehl-i k\u00fcf\u00fcr ve dal\u00e2let ise, k\u00fcf\u00fcrdeki ink\u00e2r\u0131yla, mevcudat\u0131n ille-i gayeleri ve sebeb-i bekalar\u0131 olan o netice-i \u00e2zam\u0131 reddettikleri i\u00e7in, umum mahl\u00fbkat\u0131n hukukuna bir nevi tecav\u00fcz oldu\u011fu gibi, umum masnuat\u0131n aynalar\u0131nda cilveleri tezah\u00fcr eden ve masnuat\u0131n k\u0131ymetlerini aynadarl\u0131k cihetinde \u00e2li eden esm\u00e2-i \u0130l\u00e2hiyenin cilvelerini ink\u00e2r ettikleri i\u00e7in, o esm\u00e2-i kudsiyeye kar\u015f\u0131 bir tezyif oldu\u011fu gibi, umum masnuat\u0131n k\u0131ymetini tenzil ile, o masnuata kar\u015f\u0131 bir tahkir-i az\u00eemdir. Hem umum mevcudat\u0131n her biri birer vazife-i \u00e2liye ile muvazzaf birer memur-u Rabb\u00e2n\u00ee derecesinde iken, k\u00fcf\u00fcr vas\u0131tas\u0131yla sukut ettirip, c\u00e2mid, f\u00e2ni, m\u00e2n\u00e2s\u0131z bir mahl\u00fbk menzilesinde g\u00f6sterdi\u011finden, umum mahl\u00fbkat\u0131n hukukuna kar\u015f\u0131 bir nevi tahkirdir.\u2026..k\u00e2inat hiddete geliyor, mevcudat k\u0131z\u0131yor, mahl\u00fbkat \u00f6fkeleniyor.<\/p>\n
Ey cirmi ve cismi k\u00fc\u00e7\u00fck ve c\u00fcrm\u00fc ve zulm\u00fc b\u00fcy\u00fck ve ay\u0131p ve zenbi az\u00eem bi\u00e7are insan! K\u00e2inat\u0131n hiddetinden, mahl\u00fbkat\u0131n nefretinden, mevcudat\u0131n \u00f6fkesinden kurtulmak istersen, i\u015fte kurtulman\u0131n \u00e7aresi: Kur’\u00e2n-\u0131 Hak\u00eemin daire-i kudsiyesine girmektir ve Kur’\u00e2n’\u0131n m\u00fcbelli\u011fi olan Resul-i Ekrem Aleyhissal\u00e2t\u00fc Vessel\u00e2m\u0131n s\u00fcnnet-i seniyyesine ittib\u00e2d\u0131r. Gir ve t\u00e2bi ol.(13.Lem\u2019a,11.\u0130\u015faretten,625)<\/p>\n
Bir M\u00fcmin ve M\u00fcsl\u00fcman ile bu kavramlar d\u0131\u015f\u0131nda ya\u015fayanlar\u0131n, bu konudaki hakaiki kavramakta muhakkak \u00e7ok farklar\u0131 olacakt\u0131r. Bu anlat\u0131lanlara g\u00f6re M\u00fcmin ve M\u00fcsl\u00fcman olarak Onlar\u2019\u0131n gerektirdi\u011fi davran\u0131\u015flar\u0131 h\u00e2lisen g\u00f6steremeyenler tenkit ve itiraz ifade eden kelam etmeseler de; hi\u00e7bir \u015fey yapmayarak, \u00e7ok b\u00fcy\u00fck bir reddi, \u00e7ok a\u00e7\u0131k bir tenkidi ihtiva eden bu halleriyle, daha deh\u015fetli, daha temel, daha umumi bir \u0130T\u0130RAZI, L\u0130SAN-I HALLER\u0130YLE yapmaktad\u0131rlar. B\u00f6ylelerin hakaiki anlamalar\u0131 da elbette olduk\u00e7a zor, belki de imkans\u0131z olacakt\u0131r<\/p>\n
\n<\/li>\n<\/ol>\n
\n\n
- Zaman zaman TV programlar\u0131nda \u00e7ok seviyeli ve ger\u00e7ekten de \u00fcst derecede m\u00fctehass\u0131s baz\u0131 arkada\u015flar\u0131m\u0131z\u0131n basit ehl-i d\u00fcnya kar\u015f\u0131s\u0131nda zahiren ma\u011flup gibi oldu\u011funu, onlara \u00e7ok a\u00e7\u0131k bir hakikati anlatamad\u0131\u011f\u0131n\u0131, ispat edemedi\u011fini san\u0131rd\u0131m. Bu gibi manalar\u0131n yak\u0131n\u0131mda da tezah\u00fcr\u00fc kar\u015f\u0131s\u0131nda hayrette kal\u0131rd\u0131m. Sanki menfi insanlara yeterli derecede hakikatler anlat\u0131lamad\u0131 diye vehmederdim.\n
Daha sonra Bedi\u00fczzaman Hazretlerinin<\/strong><\/p>\n
\u201cMezk\u00fbr mes\u00e2il gibi dakik mes\u00e2il-i imaniyeyi, mizans\u0131z m\u00fccadele suretinde cemaat i\u00e7inde bahsetmek caiz de\u011fildir.<\/p>\n
Mizans\u0131z m\u00fccadele oldu\u011fundan, tiryak iken zehir olur. Diyenlere, dinleyenlere zarard\u0131r. Belki b\u00f6yle mes\u00e2il-i imaniyenin itidal-i demle, insafla, bir m\u00fcdavele-i efk\u00e2r suretinde bahsi caizdir.\u201d(365)<\/p>\n
\u201cEvvel\u00e2: Bu \u00e7e\u015fit mes\u00e2ili m\u00fcnaka\u015fa etmenin birinci \u015fart\u0131, insafla, hakk\u0131 bulmak niyetiyle, inats\u0131z bir surette, ehil olanlar\u0131n mabeyninde, s\u00fb-i tel\u00e2kkiye sebep olmadan m\u00fczakeresi caiz olabilir. O m\u00fczakere hak i\u00e7in oldu\u011funa delil \u015fudur ki:<\/p>\n
E\u011fer hak, muar\u0131z\u0131n elinde z\u00e2hir olsa, m\u00fcteessir olmas\u0131n, belki memnun olsun. \u00c7\u00fcnk\u00fc bilmedi\u011fi \u015feyi \u00f6\u011frendi. E\u011fer kendi elinde z\u00e2hir olsa, fazla bir\u015fey \u00f6\u011frenmedi; belki gurura d\u00fc\u015fmek ihtimali var.\u201d(513)<\/p>\n
s\u00f6zleriyle ortaya koydu\u011fu \u201c\u0130man hakikatleri m\u00fcnaka\u015fa tarz\u0131nda anlat\u0131lmamas\u0131\u201d fikri \u00fczerine d\u00fc\u015f\u00fcn\u00fcrken buradaki \u00f6nemli bir inceli\u011fi de kavrad\u0131m. M\u00fcnaka\u015fada insanlar kar\u015f\u0131s\u0131ndan bir \u015feyler \u00f6\u011frenme d\u00fc\u015f\u00fcncesinde olmuyorlar, k\u00f6r\u00fc k\u00f6r\u00fcne de olsa inatla kendi d\u00fc\u015f\u00fcncelerini anlatmaya \u00e7al\u0131\u015f\u0131yorlar. Tabi hakikate kar\u015f\u0131 da tamamen k\u00f6r gibi davran\u0131yorlar ki bir \u015fey alg\u0131lamalar\u0131 art\u0131k imk\u00e2ns\u0131z hale geliyor. Sanki \u201cArz-Talep\u201d dengesi burada da ge\u00e7erlidir. Talep olmad\u0131k\u00e7a bilgi de asla arz edilmez, edilemez.<\/p>\n
Ger\u00e7ekte, bahsedilen \u00f6rneklerdeki TV programlar\u0131nda, benim arkada\u015flar\u0131m\u0131n meseleleri anlatmamas\u0131, anlatamamas\u0131 s\u00f6z konusu de\u011fildi. Kar\u015f\u0131s\u0131ndaki menfi insanlar\u0131n, anlat\u0131lanlara pe\u015fin fikirle daha ba\u015ftan menfi bakmas\u0131, asla de\u011ferlendirmemesi; bu sebeple de alg\u0131lamamas\u0131 veya alg\u0131layamamas\u0131 ile ilgili oldu\u011funu sonradan tam idrak ettim.<\/p>\n
Hatta zaman zaman kendimin de bu yanl\u0131\u015f halden dolay\u0131 alg\u0131layamad\u0131\u011f\u0131m pek \u00e7ok manalar oldu\u011funun fark\u0131na vard\u0131m. R.Nurun bile e\u011fer bu halle okunmas\u0131 halinde anla\u015f\u0131lamad\u0131\u011f\u0131n\u0131 \u00e7ok insanlarda m\u00fc\u015fahede ettim.<\/p>\n
Hatta ge\u00e7imsiz ailelerde, bo\u015fanma durumuna gelen e\u015flere yard\u0131m edilememesinin en temel sebebinin, e\u015flerin, kendinde kusur olmad\u0131\u011f\u0131n\u0131, kusurun tamamen kar\u015f\u0131da oldu\u011funu vehmetmesiyle ilgili oldu\u011funu, uzmanlardan dinlemi\u015ftim. Burada da ayni varta sebebiyle yuvalar y\u0131k\u0131l\u0131yordu. Kar\u015f\u0131y\u0131 dinleme, olay\u0131 hakikaten tarafs\u0131z bir g\u00f6zle alg\u0131lama, kavrama, birazc\u0131c\u0131k empati, maalesef olmad\u0131\u011f\u0131ndan bu t\u00fcr insanlara yard\u0131m etmek imkans\u0131zd\u0131. Ancak e\u015fini anlamak isteyen, yuvas\u0131n\u0131 kurtarmak isteyenlerde, hele iki taraf da b\u00f6yle d\u00fc\u015f\u00fcn\u00fcrse, tam aksine yard\u0131m imkan\u0131 \u00e7ok kolay olabiliyordu.<\/p>\n
Bu konu halledilse belki cemaatler aras\u0131ndaki, hatta ayni cemaat i\u00e7indeki bir\u00e7ok adavetler veya uhuvvet, muhabbet noksanl\u0131klar\u0131 k\u00f6kten halledilebilir diye inan\u0131yorum. Bize d\u00fc\u015fen, \u00f6nce kar\u015f\u0131dakini muhakkak anlamaya \u00e7al\u0131\u015fmak, bilhassa kendimizde de kusur olabilece\u011fini ciddi de\u011ferlendirmektir. B\u00f6yle bir hal hem R.Nuru, hem Uhuvvet ve \u0130hlas Risalelerini ve hatta her \u015feyi anlamakta da m\u00fcthi\u015f zihin a\u00e7\u0131c\u0131 oluyor. Allah bu idraki hepimize nasip etsin in\u015fallah.<\/p>\n
Bu mana aynen iman hakaikini anlamada da ge\u00e7erlidir. O haldeki insanlar\u0131, maalesef sa\u011f\u0131r ve k\u00f6r haline getiriyor, pek \u00e7ok mana kar\u015f\u0131s\u0131nda adeta ta\u015fla\u015ft\u0131r\u0131yor.<\/p>\n<\/li>\n
- \u00c2yet\u00fc\u2019l-K\u00fcbra\u2019n\u0131n ba\u015flar\u0131nda; nefyin zay\u0131fl\u0131\u011f\u0131, nefs\u00fclemre bakmad\u0131klar\u0131 i\u00e7in nefyedenlerin birbirine asla kuvvet veremedi\u011fi, binlercesinin bir h\u00fckm\u00fcnde ve zafiyetinde oldu\u011fu; ispat edenlerin ise nefs\u00fclemre bakt\u0131klar\u0131 i\u00e7in tesan\u00fct ve i\u00e7m\u00e2 i\u00e7inde olduklar\u0131 anlat\u0131l\u0131r. Biraz alt\u0131nda da b\u00fct\u00fcn kainata, ahirete ve as\u0131rlara bakan \u00e2mm ve muh\u00eet meselelerde nefiy ve inkar\u0131n ispat\u0131n\u0131n m\u00fcmk\u00fcn olmad\u0131\u011f\u0131 ispat edilir.(896)\n
Daha sonra da:<\/p>\n
\u201cBir fennin veya bir san’at\u0131n medar-\u0131 m\u00fcnaka\u015fa olmu\u015f bir mes’elesinde, o fennin ve o san’at\u0131n haricindeki adamlar ne kadar b\u00fcy\u00fck ve \u00e2lim ve san’atk\u00e2r da olsalar, s\u00f6zleri onda ge\u00e7mez, h\u00fck\u00fcmleri h\u00fcccet olmaz; o fennin icma-\u0131 ulemas\u0131na dahil say\u0131lmazlar\u2026. Ve bilhassa, maddiyatta \u00e7ok teva\u011f\u011ful eden ve gittik\u00e7e m\u00e2neviyattan teb\u00e2ud eden ve nura kar\u015f\u0131 gab\u00eele\u015fen ve kabala\u015fan ve akl\u0131 g\u00f6z\u00fcne inen en b\u00fcy\u00fck bir filozofun m\u00fcnkir\u00e2ne s\u00f6z\u00fc m\u00e2neviyatta nazara al\u0131nmaz ve k\u0131ymetsizdir\u2026.Hakaik-\u0131 \u0130sl\u00e2miyeye z\u0131ddiyet g\u00f6sterip m\u00fcbareze eden k\u00fcfr\u00fcn m\u00e2hiyeti bir ink\u00e2rd\u0131r, bir cehildir, bir nefiydir. Sureten ispat ve v\u00fccud\u00ee g\u00f6r\u00fclse de, m\u00e2n\u00e2s\u0131 ademdir, nefiydir. \u0130man ise ilimdir, v\u00fccud\u00eedir, ispatt\u0131r, h\u00fck\u00fcmd\u00fcr. Herbir menf\u00ee meselesi dahi, bir m\u00fcspet hakikat\u0131n \u00fcnvan\u0131 ve perdesidir.\u201d<\/p>\n
denir.(897)<\/p>\n
Bu b\u00f6l\u00fcmler dikkatlice okunursa ink\u00e2r\u0131n zorlu\u011fu, kabul\u00fcn\u00fcn kolayl\u0131\u011f\u0131, inkar edenlerin \u00e7oklu\u011funun bile asla tesir etmemesi gerekti\u011fi \u00e7ok a\u00e7\u0131k \u015fekilde anla\u015f\u0131l\u0131r. Ak\u0131l ve kalbimizin \u00f6n\u00fcne bu mant\u0131\u011f\u0131 koymak hakaikin idrakinde bize ciddi bir yol g\u00f6sterici olacakt\u0131r.<\/p>\n
Bunlarla birlikte, a\u015fa\u011f\u0131da say\u0131lanlar\u0131 da anlat\u0131lanlar\u0131n a\u00e7\u0131l\u0131mlar\u0131 olarak yapabilirsek, Marifetullah \u015eahitlerini kavramam\u0131z kolayca ger\u00e7ekle\u015febilir.<\/p>\n
\u2022 Feraizi yapmal\u0131 ve Keb\u00e2irden mutlaka ka\u00e7mal\u0131,<\/p>\n
\u2022 Her hal\u00fck\u00e2rda S\u00fcnnet-i Seniyyeye uymal\u0131,<\/p>\n
\u2022 Bilhassa, Yarat\u0131c\u0131yla muhatabiyetin en \u00e2l\u00e2 \u015fekli olan namazlar\u0131 vaktin evvelinde, tadili erk\u00e2nla k\u0131l\u0131p; arkas\u0131ndan, muhakkak S\u00fcnnet olan tesbihat\u0131 yapmal\u0131,<\/p>\n
\u2022 S\u0131k s\u0131k ruhi inki\u015faf sebebi olan T\u00d6VBE ve \u0130ST\u0130\u011eFAR etmeyi ihmal etmemeli,<\/p>\n
\u2022 Marifetullahta terakki verecek eserleri okuyup, onlarla amel etmeli;<\/p>\n
\u2022 Nur Talebeli\u011finin, acz, fakr, \u015fefkat ve tefekk\u00fcr\u00fcn\u00fc ana prensipler olarak g\u00f6r\u00fcp; Nurun di\u011fer d\u00fcsturlar\u0131na da s\u0131k\u0131 s\u0131k\u0131ya ba\u011fl\u0131 \u015fekilde ya\u015famal\u0131d\u0131r.<\/p>\n
Cenab\u0131 Hak, hepimizi, \u0130man\u0131n, \u0130slam\u2019\u0131n, S\u00fcnnet\u2019in gere\u011fi olan davran\u0131\u015flar\u0131 kolayca, refleksler gibi f\u0131tri bir \u015fekilde sergileyen, karaktere d\u00f6n\u00fc\u015ft\u00fcrebilen kullar\u0131ndan eylesin.<\/p>\n
Bu hakikatlerle kendi formatlar\u0131na uygun muh\u00e2tabiyeti nasip etsin. Onlarla hem dem olmada hepimizi muvaffak eylesin. Amin, Amin, Amin<\/p>\n
\n<\/li>\n<\/ol>\n<\/blockquote>\n
\n
\nNOT: Yaz\u0131m\u0131n yay\u0131nlanan 1.b\u00f6l\u00fcm\u00fcn\u00fcn, GAYPLA ilgili 2.maddesinde, Yasin Suresinin 11.Ayeti, Enbiya Suresinin 49.Ayeti, M\u00fclk Suresinin 12.Ayeti ve Bakara Suresinin 3. Ayetinde, sarih \u015fekilde \u201cM\u00fcminlerin gayba iman etmelerinden\u201d bahsetmesi sehven yaz\u0131lamad\u0131\u011f\u0131 i\u00e7in \u00f6z\u00fcr dilerim.<\/p>\n<\/div>\n
<\/p>\n
<\/p>\n","protected":false},"excerpt":{"rendered":"
09.02.2008 Bence bu konuyu daha iyi kavrayabilmek i\u00e7in ayr\u0131ca ENE Risalesinin a\u00e7\u0131l\u0131mlar\u0131na, izahlar\u0131na da ihtiya\u00e7 var. (30.S\u00f6z\u2013241) \u0130nsan\u0131n eneyi muhakkak \u00e7\u00f6zmesi, \u00e7ok iyi anlamas\u0131 laz\u0131md\u0131r. \u0130nsan, kendisinde pek \u00e7ok harika s\u0131fatlar\u0131n bulundu\u011funu, \u00e7ok g\u00fc\u00e7l\u00fc vas\u0131flarla adeta donat\u0131ld\u0131\u011f\u0131n\u0131 bilir. Ancak b\u00fct\u00fcn bunlar Rabbimizi, O\u2019nun mutlak ilim ve kudretini, b\u00fct\u00fcn esmas\u0131yla birlikte O\u2019nun yaratt\u0131\u011f\u0131 eserlerden tan\u0131mam\u0131z, kavrayabilmemiz, […]<\/p>\n","protected":false},"author":14,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[9],"tags":[],"ppma_author":[158],"class_list":["post-88561","post","type-post","status-publish","format-standard","hentry","category-yazarlar"],"yoast_head":"\n
Risale-i Nur'da, \u0130mandaki Hassasiyetler: Onuncu Nota - 2 - 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=\"Risale-i Nur'da, \u0130mandaki Hassasiyetler: Onuncu Nota - 2 - Karakalem\" \/>\n<meta property=\"og:description\" content=\"09.02.2008 Bence bu konuyu daha iyi kavrayabilmek i\u00e7in ayr\u0131ca ENE Risalesinin a\u00e7\u0131l\u0131mlar\u0131na, izahlar\u0131na da ihtiya\u00e7 var. (30.S\u00f6z\u2013241) \u0130nsan\u0131n eneyi muhakkak \u00e7\u00f6zmesi, \u00e7ok iyi anlamas\u0131 laz\u0131md\u0131r. \u0130nsan, kendisinde pek \u00e7ok harika s\u0131fatlar\u0131n bulundu\u011funu, \u00e7ok g\u00fc\u00e7l\u00fc vas\u0131flarla adeta donat\u0131ld\u0131\u011f\u0131n\u0131 bilir. 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