17.09.2011<\/p>\n
BU G\u00dcNE kadar Risale-i Nur\u2019dan hareketle yap\u0131lan \u00e7al\u0131\u015fmalar \u00e7o\u011fu kere ya \u00e7ok i\u00e7eriden veya \u00e7ok d\u0131\u015far\u0131dan bir bak\u0131\u015f a\u00e7\u0131s\u0131n\u0131 yans\u0131tt\u0131. Bir kesim taraf\u0131ndan Risale\u2019ye onun cemaat taraf\u0131na bakan yanlar\u0131yla daha fazla y\u00f6nelindi\u011fi i\u00e7in, Risale\u2019nin temel unsurlar\u0131 ve referanslar\u0131 \u00e7ok fazla tetkik edilemedi. Sentezci ve b\u00fct\u00fcnl\u00fck\u00e7\u00fc bir bak\u0131\u015f a\u00e7\u0131s\u0131 yeterince yakalanamad\u0131. Risale\u2019nin gelenekle olan ili\u015fkisi \u00fczerinde durulmad\u0131. \u00d6te yandan Risale\u2019nin modern bilim ve d\u00fc\u015f\u00fcnceyle uyumla\u015ft\u0131rma gayretleri de zaman zaman yanl\u0131\u015flara neden oldu. Bu g\u00fcn \u2013say\u0131lar\u0131 son zamanlarda artsa da-Risale\u2019den hareketle Risale dinamizmine yak\u0131\u015f\u0131r nitelikte d\u00fc\u015f\u00fcnce \u00fcreten entellekt\u00fcl say\u0131s\u0131 olmas\u0131 gerekenden \u00e7ok alt\u0131nda.<\/p>\n
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Yak\u0131n d\u00f6nemde Risale ile ilgili entelekt\u00fcel d\u00fczeyde \u00e7al\u0131\u015fmalar biraz daha artmaya ba\u015flad\u0131. Akademik \u00e7al\u0131\u015fmalarda g\u00f6zle g\u00f6r\u00fcl\u00fcr bir art\u0131\u015f var. Risale\u2019nin metninden hareketle \u00f6zg\u00fcn eserler ortaya koyan yazarlar var. Metin Karaba\u015fo\u011flu bu yazarlardan birisi. <\/p>\n
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Karaba\u015fo\u011flu 47 ya\u015f\u0131nda. 1990\u2019lardan bu yana yaz\u0131, kitap ve \u00e7eviri \u00e7al\u0131\u015fmalar\u0131 ile yay\u0131n d\u00fcnyas\u0131n\u0131n i\u00e7inde. K\u00f6pr\u00fc, Karakalem ve Zafer dergileri ile \u0130z Yay\u0131nc\u0131l\u0131k ve \u0130nsan Yay\u0131nlar\u0131nda edit\u00f6r olarak g\u00f6rev yapm\u0131\u015f. 2001- 2002 akademik y\u0131l\u0131nda Hartford Seminary\u2019nin davetlisi olarak \u201cmisafir ilim adam\u0131\u201d stat\u00fcs\u00fcyle ABD\u2019de bulunmu\u015f. Kurucusu oldu\u011fu Karakalem yay\u0131nlar\u0131n\u0131n edit\u00f6rl\u00fc\u011f\u00fcne devam ediyor. \u0130brahim M. Abu Rabi\u2019nin edit\u00f6rl\u00fc\u011f\u00fcnde haz\u0131rlanan \u201c\u0130slam on the Crossroads: On the Life and Thought of Bedi\u00fczzaman Said Nursi\u201d adl\u0131 \u0130ngilizce eserin yazarlar\u0131 aras\u0131nda. Blais Pascal\u2019\u0131n \u201cD\u00fc\u015f\u00fcnceler\u201dini T\u00fcrk\u00e7e\u2019ye \u00e7evirmi\u015f. M\u00fctercimleri aras\u0131nda yer ald\u0131\u011f\u0131 Marshall G.S. Hodgson\u2019\u0131n \u00fc\u00e7 ciltlik \u201cThe Venture Of \u0130slam\u201d\u0131n\u0131 T\u00fcrk\u00e7e yay\u0131na haz\u0131rlam\u0131\u015f. M.As\u0131m K\u00f6ksal\u2019\u0131n sekiz ciltlik \u201cHz. Muhammed ve \u0130slamiyet\u201d isimli eseri dahil iki y\u00fcz elli civar\u0131nda kitab\u0131n yay\u0131n\u0131na edit\u00f6r olarak katk\u0131 sa\u011flam\u0131\u015f. <\/p>\n
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Kur\u2019an medeniyeti
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Karaba\u015fo\u011flu bir k\u0131sm\u0131 Kur\u2019an, Hadis ve Risale Okumalar\u0131 \u015feklinde bir dizi olmak \u00fczere 30 kitab\u0131 ile \u00f6zelde Risale camias\u0131 i\u00e7inde, genelde de T\u00fcrkiye entelekt\u00fcel hayat\u0131nda dikkat \u00e7eken bir isim. Risale\u2019ye getirdi\u011fi \u00f6zg\u00fcn bak\u0131\u015f a\u00e7\u0131s\u0131 Risale metnine ciddiyetle y\u00f6nelen okurlar ve yazarlar i\u00e7in ufuk a\u00e7\u0131c\u0131 oldu.<\/p>\n
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Karaba\u015fo\u011flu Risale\u2019nin Kur\u2019an, Res\u00fclallah ve sahabe ile ili\u015fkisini ger\u00e7ek\u00e7i bir \u015fekilde hat\u0131rlat\u0131p, \u201cSaid Nursi-Risale-Nur Talebeleri\u201d \u00fc\u00e7genindeki gibi bir durumun, \u201cKur\u2019an-Res\u00fclallah-Sahabe-Risale\u201d d\u00f6rtgenine ta\u015f\u0131nmas\u0131na vesile oldu. \u201cSaid Nursi-Risale-Nur Talebeleri\u201d \u00fc\u00e7geninde Nur Talebeleri lehine de\u011fi\u015fen alg\u0131 dengesini, \u00f6z\u00fcne, yani Risale lehine d\u00f6n\u00fc\u015ft\u00fcr\u00fclmesine b\u00fcy\u00fck katk\u0131 sa\u011flad\u0131. B\u00f6ylece Nur talebeleri ile Said Nursi aras\u0131ndaki kan dola\u015f\u0131m\u0131n\u0131n daha sa\u011fl\u0131kl\u0131 i\u015flemesi imkan\u0131 do\u011fdu. Risale-i Nur hareketinin ilk elden nakli, rivayeti ve vaazi (kelami) bir hal arz etmedi\u011fini, bilakis akli, dirayeti ve kalemi bir hal arz etti\u011fini ilk g\u00f6steren kalemlerden oldu. Best-seller kitaplar yay\u0131nlayan Nur Talebeleri d\u0131\u015f\u0131nda, ger\u00e7ekten de \u0130slam tefekk\u00fcr ve birikimini \u00e7ok iyi kavram\u0131\u015f ve bunu eserlerinde dillendirilmi\u015f Nur talebelerinin de bulundu\u011funu g\u00f6sterdi. \u00d6zelde Said Nursi, Risale ve Nur Talebeleri konusunda, genelde de hayat\u0131n geni\u015f dairesindeki ezberleri bozdu, olaylara tahkiki bir g\u00f6zle bakmaya vas\u0131ta oldu. Alg\u0131lar\u0131 de\u011fi\u015ftirdi. Okurunu teyakkuza ve tefekk\u00fcre sevk etti. <\/p>\n
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Karaba\u015fo\u011flu k\u0131sa s\u00fcre yine bu minvaldeki kitab\u0131 ile okurunun kar\u015f\u0131s\u0131na \u00e7\u0131kt\u0131: Medeniyetin Arka Sokaklar\u0131.<\/p>\n
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Kitaptaki yaz\u0131lar geni\u015f bir zaman diliminde de\u011fi\u015fik yay\u0131n organlar\u0131nda yay\u0131mlanm\u0131\u015ft\u0131. Ge\u00e7en zamana ra\u011fmen kitapta belirtilen durumlar\u0131n devam etti\u011fini g\u00f6rmek hepimiz ad\u0131na \u00fcz\u00fcc\u00fc. Bununla beraber kitapta yap\u0131lan tespitlerin ve \u00e7\u00f6z\u00fcm \u00f6nerilerin ve bu tespit ve \u00f6nerilerin sunuldu\u011fu \u00fcslubun hala ge\u00e7erli oldu\u011funu g\u00f6rmek ise ne kadar uzun soluklu bir yazar ile kar\u015f\u0131 kar\u015f\u0131ya bulundu\u011fumuzu g\u00f6stermesi a\u00e7\u0131s\u0131ndan sevindirici.<\/p>\n
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Karaba\u015fo\u011flu kitab\u0131nda \u2018Bat\u0131l\u0131\u2019 ve \u2018Turan\u00ee\u2019 bir hayat ve medeniyet kurgusuna kar\u015f\u0131 Kur\u2019\u00e2n\u00ee bir medeniyet in\u015fas\u0131nda zihin ve g\u00f6n\u00fcl a\u00e7\u0131c\u0131 bir hizmet g\u00f6rmeyi hedefliyor. Hikmetin yerini bilginin, bilginin yerini malumat\u0131n, malumat\u0131n yerini verinin ald\u0131\u011f\u0131 bir d\u00fcnyada, eline d\u00fc\u015fen \u2018veri\u2019lerle \u2018hikmet\u2019e ula\u015ft\u0131\u011f\u0131n\u0131 sanan, \u2018ya\u015fant\u0131\u2019s\u0131na bak\u0131p, \u2018hayat\u2019\u0131n\u0131 ya\u015fad\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcnen insanlar\u0131n oldu\u011fu bir \u00e7a\u011fda b\u0131rak\u0131n her hangi bir insan\u0131n, her hangi bir m\u00fcminin, Risale okuyanlar\u0131n bile bo\u015flu\u011fa d\u00fc\u015febildi\u011fi bir d\u00fcnyada insan\u0131n nisyan\u0131na, isyan\u0131na, yarg\u0131lar\u0131na, al\u0131\u015fkanl\u0131klar\u0131na, kabullerine, ezberlerine vurgu yap\u0131yor. <\/p>\n
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Teknolojinin ilerlemesi, yeni ileti\u015fim ara\u00e7lar\u0131n\u0131n devreye girmesi, \u015fehirlerin \u201ckentle\u015fmesi\u201d, milletlerin \u201culusla\u015fmas\u0131\u201d, dinin \u201cd\u00fcnyevile\u015fmesi\u201d, insan\u0131n his, heva, heves, nefis sarmal\u0131nda kendini kaybederek modern medeniyetin \u00e7arklar\u0131 alt\u0131nda ezilmesi kars\u0131nda ya\u015fad\u0131\u011f\u0131 kaosu a\u015fmas\u0131n\u0131n yolunun insan\u0131n f\u0131trata uygun \u015fekilde kalbine d\u00f6nmesinden ge\u00e7ti\u011fine i\u015faret ediyor. <\/p>\n
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Karaba\u015fo\u011flu Said Nursi gibi akl\u0131na geleni de\u011fil, akl\u0131na geleni kalbine indi\u011finde yaz\u0131yor. \u0130nsan\u0131n batini duygular\u0131 ile zahiri varl\u0131klar\u0131 aras\u0131ndaki uyumu \u00f6nemsiyor. Edebiyat \u00fcr\u00fcnleri i\u00e7in kullan\u0131lan \u2018dil i\u015f\u00e7ili\u011fi\u2019 Karaba\u015fo\u011flu\u2019nda \u2018kalbi diri olan ak\u0131l i\u015f\u00e7ili\u011fi\u2019nin \u00f6l\u00e7\u00fcleri i\u00e7inde ger\u00e7ekle\u015fiyor. Nursi\u2019nin \u2018numunesi\u2019 olmaya \u00e7al\u0131\u015f\u0131yor. Risale\u2019ye i\u00e7erden bir bak\u0131\u015fla ama muhakkikine muhatap oluyor, derinlemesine okumalar yap\u0131yor. <\/p>\n
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Karaba\u015fo\u011flu kitaba ismini veren Medeniyetin Arka Sokaklar\u0131 yaz\u0131s\u0131n\u0131 yitik hikmet ad\u0131na bir \u015feyler bulmak umuduyla gitti\u011fi ABD\u2019den d\u00f6nd\u00fckten sonra \u0130stiklal caddesinde y\u00fcr\u00fcrken yazmaya karar vermi\u015f. K\u00fc\u00e7\u00fck k\u00fc\u00e7\u00fck lambalar, \u0131\u015f\u0131lt\u0131l\u0131 vitrinler, renkli kald\u0131r\u0131m ta\u015flar\u0131, film afi\u015fleri, bindirimden sonra indirim levhalar\u0131, fiyat listeleri, kimin ne yedi\u011fini yemeyenlerin de g\u00f6rd\u00fc\u011f\u00fc lokantalar\u0131, g\u00f6steri\u015fli binalar\u0131, sanat galerileri, sinemalar\u0131, tiyatrolar\u0131, banka \u015fubeleri ile, \u201cmedeniyet\u201dten haberler ta\u015f\u0131yan \u0130stiklal \u201cistikbal\u201d vaat etmemektedir. Bu durum kar\u015f\u0131s\u0131nda yazar kalbinin darald\u0131\u011f\u0131n\u0131, karard\u0131\u011f\u0131n\u0131 hisseder. Kendini hemen 100 metre arkadaki sokaklara vurur. <\/p>\n
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\u201cMedeniyet\u201d timsali caddenin \u00e7ok de\u011fil, 100 metre uza\u011f\u0131nda bamba\u015fka bir tablo sergilenmektedir: Karanl\u0131k sokaklar, y\u0131k\u0131k-d\u00f6k\u00fck binalar, \u00e7ukurlar, g\u00fcne\u015fsiz y\u00fczler, bodrumlar\u0131n soluk benizler, ezilenler, izbe mek\u00e2nlar, g\u00fcn boyu g\u00fcne\u015fsiz \u00e7al\u0131\u015fanlar, bekar odalar\u0131, d\u00f6k\u00fclen \u201cdaire\u201dler, sefil y\u00fczler, \u00e7\u00f6p, g\u00fcr\u00fclt\u00fc, kir, sefih y\u00fczler, ac\u0131, eziklik, keder, h\u00fcz\u00fcn, isyan, fakirlik\u2026 \u00dcz\u00fcl\u00fcr yazar. Bu durumu genelledi\u011finde daha da \u00fcz\u00fclecektir yazar. Zira bu iki y\u00fczl\u00fc hal sadece \u0130stiklal ve arka sokaklar\u0131 ile s\u0131n\u0131rl\u0131 de\u011fildir. Bu hal \u0130stanbul\u2019un, T\u00fcrkiye\u2019nin hatta d\u00fcnyan\u0131n bir\u00e7ok yerinde h\u00fck\u00fcm s\u00fcrmektedir. En \u00fcz\u00fcc\u00fc olan\u0131 ise insan\u0131n kendi i\u00e7inde h\u00fckmetmesidir. Evet, insan kendi i\u00e7inde de medeniyetin iki y\u00fcz\u00fc ile kar\u015f\u0131 kar\u015f\u0131yad\u0131r. \u0130\u015fte o zaman karar verir Medeniyetin Arka Sokaklar\u0131n\u0131 yazmaya yazar. Evet, insan\u0131n iki y\u00fcz\u00fc vard\u0131r. Ve bu y\u00fczler birbirine o kadar yak\u0131nd\u0131r ki\u2026 Hay\u0131r ile \u015fer, g\u00fczel ile \u00e7irkin, do\u011fru ile yalan aras\u0131ndaki u\u00e7urum kalkm\u0131\u015f, her \u015fey \u0130stiklal gibi d\u00fcz bir ovada bulu\u015fuvermi\u015ftir. B\u00f6yle bir \u00e7a\u011fda insan\u0131n iman\u0131n\u0131 ve insanl\u0131\u011f\u0131n\u0131 muhafaza etmesi zordur. Karaba\u015fo\u011flu bu a\u00e7mazdan kurtulmak i\u00e7in ki\u015finin kalbine, f\u0131trat\u0131na d\u00f6nmesini tavsiye ediyor. \u0130nsan\u0131n iman\u0131n\u0131 ve insanl\u0131\u011f\u0131n\u0131 ancak b\u00f6yle muhafaza edebilece\u011fini iddia ediyor.<\/p>\n
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Kitab\u0131n en dikkat \u00e7eken yaz\u0131lar\u0131ndan birisi Karaba\u015fo\u011flu\u2019nun \u0130slami kesim d\u0131\u015f\u0131nda tan\u0131nmas\u0131na sebep olan Camide Dans Var isimli yaz\u0131s\u0131. 1920\u2019lerin ba\u015f\u0131nda Ankara\u2019ya davet edilen Bedi\u00fczzaman\u2019\u0131n d\u00f6nemin en muktedir ismi ile yapt\u0131\u011f\u0131 g\u00f6r\u00fc\u015fmede kar\u015f\u0131m\u0131za \u00e7\u0131kan bir imge \u2018camide dans\u2019. S\u00f6z konusu muktedir isim kendi zihnindeki toplumsal projeyi ger\u00e7ekle\u015ftirme yolunda bir \u0130sl\u00e2m \u00e2limi olarak ona beraber \u00e7al\u0131\u015fma teklifinde bulunur. Bedi\u00fczzaman\u2019\u0131n Ayasofya Camii \u00fczerinden verdi\u011fi cevapta, ba\u015fta m\u00fcminlerin kalpleri olmak \u00fczere bu \u00fclkenin ve b\u00fct\u00fcn \u00e2lem-i \u0130sl\u00e2m\u2019\u0131n bir cami h\u00fckm\u00fcnde oldu\u011funu, kendisinin insanlar\u0131 bu camide namaza ve Kur\u2019\u00e2n\u2019a \u00e7a\u011f\u0131rd\u0131\u011f\u0131n\u0131, o muktedir \u015fahs\u0131n ise camide \u2018dans\u2019\u0131 kurgulad\u0131\u011f\u0131n\u0131 belirtir. Camide Dans Var yaz\u0131s\u0131 bug\u00fcn de bu topraklarda devam eden bu iki damara i\u015faret ederek; \u2018camide dans\u2019a \u00e7a\u011f\u0131ranlar\u0131n i\u00e7 d\u00fcnyalar\u0131m\u0131zda ve hayatlar\u0131m\u0131zda yol a\u00e7t\u0131\u011f\u0131 etkilere dikkat \u00e7ekiyor. <\/p>\n
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Beled suresindeki \u201csarp yoku\u015f\u201d
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Beled Suresindeki \u201csarp yoku\u015fu\u201d hat\u0131rlatan yazar, sarp yoku\u015fu t\u0131rman\u0131n zay\u0131f\u0131n hakk\u0131n\u0131 korumak, zay\u0131fa ve fakire merhametle muamele etmek, kuvvete bedel hakk\u0131n yan\u0131nda durmak, merhamet etmek ve merhameti tavsiye etmekle m\u00fcmk\u00fcn oldu\u011funu belirtiyor. Bununla beraber bu g\u00fcn \u00f6rt\u00fcl\u00fc kapitalizmden \u2018ba\u015f\u00f6rt\u00fcl\u00fc kapitalizm\u2019e do\u011fru bir y\u00f6neli\u015fin oldu\u011funu, ekonomizmin devam etti\u011fini, iktisat ve ihlas prensiplerinin zedelendi\u011fini belirterek, \u2018ihlas\u2019\u0131n bir holding ad\u0131, \u2018tekbir\u2019in ceket, \u2018vahdet\u2019in ayakkab\u0131 markas\u0131 oldu\u011fu bir d\u00fcnyada sarp yoku\u015fu t\u0131rmanman\u0131n zor oldu\u011funu ifade ediyor.<\/p>\n
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Kur\u2019\u00e2n\u2019\u0131n bine yak\u0131n \u00e2yetinde Yahudileri anlatt\u0131\u011f\u0131na i\u015faret eden yazar, Yahudili\u011fin salt bir \u0131rk olmad\u0131\u011f\u0131n\u0131, Kur\u2019\u00e2n\u2019da lanetlenenlerin Yahudi \u201cgen\u201di ta\u015f\u0131yanlar de\u011fil, Yahudi \u201cben\u201di ta\u015f\u0131yanlar oldu\u011funu, Yahudilerden de\u011fil, Yahudile\u015fmekten korkmam\u0131z gerekti\u011fini ifade ediyor. <\/p>\n
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Risale mesle\u011finin \u2018acz, fakr, \u015fefkat, tefekk\u00fcr\u2019 \u00fczerine kuruldu\u011funu belirten yazar Cenab\u2013\u0131 Hakka v\u00e2s\u0131l olman\u0131n, O\u2019nun r\u0131zas\u0131na varman\u0131n en k\u0131sa, en selametli yolunun kar\u015f\u0131l\u0131ks\u0131z sevgi oldu\u011funu, her \u015feyi sevmenin, bizi her \u015feyle, her insanla, her canl\u0131yla, her mevcutla, k\u0131sacas\u0131 t\u00fcm k\u00e2inatla al\u00e2kadar k\u0131ld\u0131\u011f\u0131n\u0131, t\u00fcm k\u00e2inatla al\u00e2kadar olup, etraf\u0131m\u0131zdaki her \u015feyi sevdi\u011fimizde, ne kadar \u00e2ciz ve fakir oldu\u011fumuzu anlad\u0131\u011f\u0131m\u0131z\u0131, bu durumun yery\u00fcz\u00fcnde adaletin tesisine imkan verdi\u011fini s\u00f6yl\u00fcyor.<\/p>\n
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\u0130nsan\u0131m\u0131z\u0131n kendini \u201cmilli\u201d temeller \u00fczerinden tan\u0131mlama e\u011filiminde oldu\u011funa dikkat \u00e7eken yazar milliyet\u00e7ili\u011fin \u015feytan ile ba\u015flad\u0131\u011f\u0131n\u0131, milli din anlay\u0131\u015f\u0131n\u0131n Kur\u2019an\u2019daki dinden uzakla\u015ft\u0131rd\u0131\u011f\u0131n\u0131, iman ehli i\u00e7inde dahi \u2018T\u00fcrkiye\u2019nin \u0130sl\u00e2m \u00e2leminin lideri oldu\u011fu\u2019, \u2018en iyi M\u00fcsl\u00fcmanl\u0131\u011f\u0131n bizde oldu\u011fu\u2019, \u2018\u0130ranl\u0131lar\u0131n huysuz ve riyak\u00e2r, Araplar\u0131n pis ve ma\u011frur, Afrikal\u0131lar\u0131n vah\u015fi, Hintlilerin uyu\u015fuk oldu\u011fu, yine en iyisinin T\u00fcrkler oldu\u011fu\u201d \u015feklindeki ifadelerin uluorta dillendirildi\u011fini, bu durumun di\u011fer \u0130slam milletlerini k\u00fc\u00e7\u00fcmsemek anlam\u0131na geldi\u011fini, as\u0131l olan\u0131n iman ve \u0130slam karde\u015fli\u011fi oldu\u011funu, bir an \u00f6nce iman\u00ee dile d\u00f6nmek gerekti\u011fini belirtiyor. <\/p>\n
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Zeyl: Karaba\u015fo\u011flu kitab\u0131nda i\u00e7erik do\u011frultusunda sade bir \u00fcslup tercih etmi\u015f. Eliot\u2019dan Goethe\u2019ye, Mevlana\u2019dan Gazali\u2019ye uzanan geni\u015f bir at\u0131f d\u00fcnyas\u0131 \u00fczerine kitab\u0131n\u0131 \u00e7atm\u0131\u015f. Elbette bu d\u00fcnyan\u0131n \u00e7at\u0131s\u0131n\u0131 Kur\u2019\u00e2n ve ondan beslenen Nursi olu\u015fturuyor. Kitap ilk elden Nursi\u2019nin \u0130hlas ve \u0130ktisat Risalesi ile milliyet\u00e7ilikle ilgili g\u00f6r\u00fc\u015flerinin \u015ferhi olarak da okunabilir.<\/p>\n
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Zeylin Zeyli: Karaba\u015fo\u011flu bu kitab\u0131yla bir bo\u015flu\u011fu dolduruyor. Risale\u2019den beslenen bir yazar\u0131n muhakeme, tefekk\u00fcr ve teyakkuzunun ana hatlar\u0131n\u0131 veriyor. Okuyucuya d\u00fc\u015fen de bu izle\u011fi takip etmek…<\/p>\n
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MEDEN\u0130YET\u0130N ARKA SOKAKLARI, MET\u0130N KARABA\u015eO\u011eLU, NES\u0130L-KARAKALEM YAYINLARI, 192 SAYFA, 8.50 TL<\/p>\n
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\u00a9\u00a02021 karakalem.net, Mustafa Oral<\/p>\n
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17.09.2011 BU G\u00dcNE kadar Risale-i Nur\u2019dan hareketle yap\u0131lan \u00e7al\u0131\u015fmalar \u00e7o\u011fu kere ya \u00e7ok i\u00e7eriden veya \u00e7ok d\u0131\u015far\u0131dan bir bak\u0131\u015f a\u00e7\u0131s\u0131n\u0131 yans\u0131tt\u0131. Bir kesim taraf\u0131ndan Risale\u2019ye onun cemaat taraf\u0131na bakan yanlar\u0131yla daha fazla y\u00f6nelindi\u011fi i\u00e7in, Risale\u2019nin temel unsurlar\u0131 ve referanslar\u0131 \u00e7ok fazla tetkik edilemedi. Sentezci ve b\u00fct\u00fcnl\u00fck\u00e7\u00fc bir bak\u0131\u015f a\u00e7\u0131s\u0131 yeterince yakalanamad\u0131. Risale\u2019nin gelenekle olan ili\u015fkisi […]<\/p>\n","protected":false},"author":20,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[9],"tags":[],"ppma_author":[170],"class_list":["post-89163","post","type-post","status-publish","format-standard","hentry","category-yazarlar"],"yoast_head":"\n